• The Korean Journal of Food And Nutrition
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• v.15 no.4
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• pp.321-325
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• 2002

For examination, amaranth was first dried its surface after sufficient soaking in water. Dried amaranth was roasted when the moisture contents reached 30∼50%, its nasty smell disappeared and its color turned to yellow and it was puffed. Pretreated amaranth was added to biscuit for the improvement of apparence and merchandise value. The maximum expansion was reported at the moisture percentage of 130∼160% according to the examination of expansion and moisture percentage. In order to compare gelatinization of different processing, three different amaranth were prepared as follows ; Raw amaranth, steamed/dried amaranth, and roasted amaranth. The degree of gelatinization was increased as the percentage of moisture was increased and the degree of gelatinization of roasted amaranth was higher than the one of steamed/dried amaranth, their moisture contents were 62.10% and 57.59%, respectively In addition, the hardness($\times$10$\^$5/dyn/㎠) of roasted amaranth was showed lower values than that of steamed amaranth and raw amaranth were showed the large values. After examining biscuits containing each amaranth, raw amaranth had problem with nasty smell and bad texture, and streamed/dried amaranth were able to remove viscosity but turned brown. Biscuits containing roasted amaranth had good smell and texture, and besides the color of biscuits became bright because roasted amaranth turned white. Biscuits tasted best when it contained 5% of roasted amaranth. The rancidity of biscuits with 5% roasted amaranth were proceeded slowly while roasted amaranth itself had high acid value and peroxide value. For the safety from oxidation, it was fairly safe for about 6 months.

• Sijohaknonchong
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• v.22
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• pp.195-223
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• 2005

The Younsijo is a stream of Korean poem. not simply an aggregate of stanzas, but an organic structure. Younsijo was an appeared in the 16th century. The 16th century was focused on the literature of Sadaebu (noble family, 사대부). And the make an appearance is Danhyungsijo (simply-sijo, 단형시조), Yonsijo and Kasa(가사). In that case, a social stratum is why does singing each other form. The 16th century set metaphysics(성리학) as the national ideology. Metaphysics became most prevalent at the end of the 16th century. Yonsijo also appreared during the 16th century and was closeiy related to the idea of metaphysics. Both Younsijo and metaphysics were formulated by noble family, The Yonsijo was Formed in 16th century. And the 17th century was succession. The Yonsijo in 16th century is devide to Kanghosijo (강호시조) and Hunminsijo (훈민시조). Also, Kanghosijo is devide to Youkgaline Younsijo (육가계 연시조) and Sasigaline Yonsijo (사시가계 연시조). Hunminsijo used an expressive on the order of Oryoun(오륜). Therefore, this study is forced on , , and . These things, all of the end of the utility. This paper deals with Danhyungsijo and Kasa with main emphasis on works of Songgang(송강) Jungcheol(정철). The reason for dealing one writer's works is the discussion needs consistent standard. In analyzing Songgang's Danhyungsijo, Younsijoand and Kasa, one would discern the differences among three. As a result, one could conclude that both Danhyungsijo and Kasa mainly projects individual's emotional esthetic feeling, particularly, Danhyungsijo for emotional implication, and for in-depth emotional revealing. Younsijo were chosen as it supplements the shortcoming of Sijo(as it consists of three-line only) to effectively contain the ideas of metaphysics.

• Journal of Preventive Medicine and Public Health
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• v.20 no.1 s.21
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• pp.129-136
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• 1987

To determine the hepatitis 8 virus infection rate of the medical school students and appropriate time for immunization with hepatitis B vaccine,355 students in the 1st, 2nd and 3rd grades of Medical School of Kyungpook National University who had not been vaccinated and volunteered to participate in this study were tested for HBsAg, anti-HBs and anti-HBc with radioimmunoassay method (Abbott Lab. kit). A questionnaire was administered to ask the history of transfusion, acupuncture and surgery. HBsAg positive students were retested 16 months after the initial test. Overall HBsAg positive rate was 6.8% and the age adjusted rate for male (7.2%) was higher than that for female (4.9%). Anti-HBs positive rate was 35.3% (36.1% for male, 37.9% for female) and anti-HBc positive rate was 45.5% (46.5% for male,44.7% for female). Overall hepatitis B virus (HBV) infection rate was 49.1% and the infection rate for male (50.3%) was slightly higher than that for female (46.5%). HBsAg positive rate and infection rate were increased as the grade increased but it was attributed to the age distribution of the students. HBaAg positive rate for 20 years old students was 1.7%; 21 years, 6.6%; 22 years, 6.1%; 23 years, 12.2%; and 24 years and older, 6.4%. HBV infection rate showed an increasing trend as age increased; 45.8% for 20 years,41.5% for 21 years, 49.5% for 22 years, 55.5% for 23 years and 59.6% for 24 years and older. The age differences in HBsAg positive rates and HBV infection rates did not reach the statistical significance level of 0.05. However, these findings and similar age differences in HBsAg positive rates and HBV infection rates observed in other study suggest that there is a significant age differences. Study of the same age group in other schools and different social classes is warranted to confirm the age difference. Clarification of the reason for such differences would provide a clue to identify the major route of HBV transmission in this age group. Among 26 HBsAg positive students in the initial test, only one student was active hepatitis patient. Out of 24 students who had follow-up test after 16 months 22 students were positive for HBaAg and two students became HBsAg negative and anti-HBs positive. It is obvious that nearly one-half of the medical school students were infected with HBV before 20 years of age and the HBV infection occurs in medical school. Thus, it is recommended to test all the students for HBV infection soon after the admission to the medical school and immunize all the susceptible students with hepatitis B vaccine and give booster as they start to practice at a hospital.

• Food Science of Animal Resources
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• v.27 no.2
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• pp.216-221
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• 2007

This experiment was carried out to investigate characteristics of pork quality according to various producing district. The results of whole component analysis of pork according to diverse producing district were showed high level of fat content in Jeju island-belly and shoulder loin than other pork samples. And saturated fatty acid contents of Jeju island-belly and shoulder loin of pork were showed 46.6 and 41.6%, respectively, and unsaturated fatty acid contents of Jeju island-belly and shoulder loin of pork were showed 50.3 and 58.4%, respectively. Chungbuk-pork was relatively showed high level of cholesterol content than other pork samples. On the other hand, cholesterol contents of Jeju island-belly and shoulder loin of pork were showed 565.6 and 507.6 ${\mu}g/g$, respectively. Skatole contents of Jeju island-belly and shoulder loin of pork were showed low level(0.013 and 0.065 ${\mu}g/g$) than other pork samples. This results mean that Jeju island-belly and shoulder loin of pork have less order than other pork samples. The chewiness of texture that consumers feel the biggest difference in palatability of meat showed significantly high level(376.5 g) in Jeju island-belly of pork(p<0.05). This result represent that Jeju island-belly of pork have the best sense of the texture than other pork samples. $L^*$(lightness) value of ground pork was generally showed high value in belly than shoulder-loin of pork. However, $a^*$(redness) value of ground pork showed high value in shoulder-loin than belly of pork. And there was no significant difference in $b^*$(yellowness) value among the samples(p>0.05). The results of sensory test(taste, flavor, texture and palatability) from pork according to various producing district showed good flavor and palatability in Jeju island-belly of pork but there was no significant difference among the samples(p>0.05).

• KOREAN JOURNAL OF CROP SCIENCE
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• v.52 no.4
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• pp.447-452
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• 2007

This experiment was conducted to enhance the colored potatoes utilization and to determine the biological activity of colored potato extracts. In order to understand the factors responsible for the potent antioxidant and antihypertensive ability of colored potatoes, it has been evaluated for anti-oxidative activity using Fenton's reagent/ethyl linoleate system and for free radical scavenging activity using the 1,1-diphenyl-2-picryl hydrazyl free radical generating system. There were significant differences of antioxidant activities in $50{\mu}g/mL$ extracts treatment among different colored potatoes. About two-fold higher radical scavenging activity was found in 'Daegwan 1-102', 'Daegwan 1-104' and 'Jasim' compared to that in 'Superior'. Based on the flesh color tested, potatoes with purple tuber showed higher radical scavenging activity than red potatoes, while white potato showed the lowest radical scavenging activity. The ability of 80% ethanol extracts from colored potatoes to influence the inhibitory activity of angiotensin converting enzyme(ACE) and xanthine oxidase(XOase) has also been investigated. Expect 'Jasim', the high levels of inhibition activity of xanthine oxidase in two colored potatoes such as 'Daegwan 1-102' and 'Daegwan 1-104' were highly correlated to $IC_{50}$ values of ACE inhibition activity. The various therapeutic benefit claims in the new functional medicinal usage of colored potatoes ascribed to the phenolic compounds and anthocyanin. This result revealed that the extracts of colored potatoes are expected to be good candidate for development into source of free radical scavengers and anti-hypertentive agent.

• Korean Journal of Heritage: History & Science
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• v.52 no.4
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• pp.206-225
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• 2019

This paper examines the trade and development aspects of glass mirrors through the literature records of the Joseon Dynasty, and studies the characteristics of existing glass mirror crafts by referring to the terms and types shown in the literature. The glass mirror in the records had called western mirrors(西洋鏡, 洋鏡), glass mirrors(玻璃鏡, 玻瓈鏡), stone mirrors(石鏡), etc. Glass mirrors were imported mainly through trade with Russia and the Qing Dynasty since the 17th century and were banned from importation in the late Joseon Dynasty. These mirrors were something new that caused a great stirring in Joseon society in the 18th century, and in the 19th century, it grew larger as a commodity needed for everyday life, especially with trade with Japan. At that time, glass mirrors were used for various purposes, such as installing large glass at a store, which were not the standard mirror usage of confirming one's appearance. These mirrors surprised Koreans in Joseon who experienced them at Yanjing Liulichang(燕京 琉璃廠) in the 18th and 19th centuries. As a result, the demand for glass mirrors rapidly increased and quickly surpassed that of bronze mirrors. Consequentially, new crafts using glass mirrors instead of bronze mirrors in Joseon began to be produced and used after the 18th century. In particular, integrated flat boards of glass mirrors were developed as crafts used indoors. It was convenient to use the hair comb box, a long-time presence in Joseon society, with the bronze mirror. This kind of mirror remained apparent in various genre paintings, including the Taepyeong Seongsido(太平城市圖, 'A Thriving City in a Peaceful Era') collected the National Museum of Korea which reflect its populism of the times. Also, the Mirror Stand(鏡臺) used in the Qing Period was produced in Joseon, but there was a difference in the way of making the drawers and box shapes between two nations. On the other hand, the Face Mirror(面鏡) was made to look at the face. Various crafts made with the aesthetic sense of Joseon, such as the ox horn inlaying craft technique, were produced with auspicious designs. In the 19th century, glass mirrors were imported from European countries, such as France, Denmark, the Netherlands, and the United Kingdom, however after the end of the 19th century Japanese crafts were popular. Glass mirrors, which were popular in the Meiji and Taisho eras of Japan, were imported and also the Mirror Screen(鏡屛) using large glass mirrors were used. In particular, the mirror screen had developed wood furniture since the previous time, which were used for banquets and large spaces, such as the drawing room, and were imported from China and Japan. In addition, the western architectural effect of attaching a mirror to the wall was also attempted to adjust the brightness of the space and introduce another image and scenery in the mirror. This was done at Deoksugung Palace's Seokjojeon.

• Journal of Korean Classical Literature and Education
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• no.32
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• pp.5-27
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• 2016

This study shows the points of interest and the meanings contained within Hyangga which are derived from three literary characteristics: easy-to-understand structure of dialectic thinking, old-fashioned and universal lyric, and the sense of a place from the past that it reveals. Hyangga is a literary genre that is structured on dialectic thinking in its form and contents. The construction of meaning in these poems happens three stages, which is explicit in four-line and eight line Hyangga as well as in ten-line Hyangga. Therefore, to enjoy Hyangga, it makes more sense to understand the structure of the thoughts contained in Hyangga. A deeper understanding and enjoyment of the thoughts contained in Hyangga can be gained by thinking dialectically. The poems of Hyangga that have survived to present day have peculiar and rich lyrics. The emotions and thoughts contained in Hyangga are a combination of the universal human being and historically peculiar ones. The literary interests of Hyangga come from its universality and individuality, and the concreteness and reality of emotions expressed in its poems. Its beautifully and aesthetically described emotions resonate deep within us. The poems of Hyangga reveal features relating to spaces. We are able to get a sense of places from the past by reading their description in these poems. The places mentioned in Hyangga bring about a connection between our past and our present because they describe the same place but in a different period. Hyangga is a literary genre depicting the emotions and thoughts derived from places that belong to our people's territories. Therefore, the sense of place that Hyangga awakens in us reveals how we exist in the flow of our history. To sum up, the point of interest and meaning contained within Hyangga reveal the structure of dialectic thinking, the lyrics of those days, and the feeling of a sense of place. If these boundaries can be extended, there will be a wider scope for enjoying Hyangga.

• MISULJARYO - National Museum of Korea Art Journal
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• v.99
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• pp.50-71
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• 2021

The Five-story Stone Pagoda from the Dongsa-ri Temple Site in Buyeo, dated to early Goyeo Dynasty, is valuable in that it is the southernmost example of the capital Kaesong pagoda style. This pagoda exhibits characteristics of the central Goryeo style featured in the pagodas built in and around the capital Kaesong, such as the diagonally curved section of the support for the cover stone above the upper stereobate. It also shares stylistic affinities with eleventh-century stone pagodas. The ansangmun (elephant eye patterns) in the lower stereobate of the Dongsa-ri Five-story Stone Pagoda resemble those in the pedestal of the Stone Seated Buddha (which was likely repaired in 1028 during the reign of King Hyeonjong), at the Jeongrimsa Temple site in Buyeo. It also reflects elements found in the flagpole supports from the Cheonheungsa Temple site in Cheonan. The sculpting techniques used in these patterns are also similar. Such congruencies suggest that the Dongsa-ri Five-story Stone Pagoda was built in the eleventh century. The Dongsa-ri Temple Site in Buyeo, located near the Geumgang River, served as a principal route for transporting grain-tax during the Goryeo Dynasty. It was also situated along the way to the Goryeo royal temple, Gaetaesa Temple. The geographical significance of the site and the extensive repairs undertaken at Jeongrimsa Temple during the reign of King Hyeonjong (r. 1009-1031) of the Goryeo Dynasty appear to have impacted the production of the Dongsa-ri Five-story Stone Pagoda. The Dongsa-ri Five-story Stone Pagoda also bears stylistic resemblances to the stone pagoda and flagpole supports found at neighboring Cheonheungsa Temple, which is presumed to be related to the establishment of Honggyeongsa (or Honggyeongwon) Temple in 1021 in Cheonan. This indicates the route of the transmission of the Kaesong pagoda style. The Five-story Stone Pagoda from the Dongsa-ri Temple Site pays testimony to the cultural accomplishments of eleventh-century stone artworks in Buyeo and adjacent regions. This pagoda embodies the majestic and assertive aesthetics that define of the Goryeo Dynasty, as do early Goryeo colossal Buddhist sculptures, including the Stone Standing Maitreya Bodhisattva at Daejosa Temple in Buyeo, the Stone Standing Buddha Triad at Gaetaesa Temple in Nonsan, and the Stone Standing Maitreya Bodhisattva at Gwanchoksa Temple in Nonsan. All of these bear similarities to the massive stone lantern and pagoda at Hyeonhwasa Temple in the capital Kaesong. The production of the light, sleek, sharp, and sophisticated Dongsa-ri Five-story Stone Pagoda is presumed to reflect the maturity of the cultural competence of the people in Dongsa-ri, Buyeo under the influence of Buddhist culture from the capital Kaesong during the eleventh century, a time marked by active cultural exchanges among regions.

• Korean Chemical Engineering Research
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• v.60 no.4
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• pp.594-605
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• 2022

CaO was prepared by calcining for oyster shells using a microwave kiln. It was analyzed to Ca(OH)₂ synthed on hydration reaction from prepared CaO. The synthesized Ca(OH)₂ was formulated as an external water paint. Oyster shells (325 mesh, 43 ㎛) were decarbonized for (a) 950 ℃/1 hr and (b) 1,150 ℃/1 hr to prepare CaO. In the calcination condition of (a), CaO was 56.7 wt%, and in the calcination condition of (b), CaO was 100 wt%. To compare CaO by calcination of oyster shells with that of limestone, limestone (25~30 mm) was decarbonized at 950 ℃/1 hr to prepare CaO, and as a result of the analysis(XRD), it was analyzed as CaO 100 wt%. CaO was prepared under the calcining conditions of oyster shells (b) 1,150 ℃/1 hr, and Ca(OH)₂ was synthesized through hydration. Hydration conditions of the prepared CaO were (a) CaO : H₂O(100 g : 200 g) and (b) CaO : H₂O(100 g : 400 g). As a result of the hydration reaction, it was confirmed as low reactivity. 100 wt% of Ca(OH)₂ was synthesized. In particular, Ca(OH)₂ synthesized under the hydration condition of (a) was analyzed in a plate shape. An external water paint was formulated with Ca(OH)₂ synthesized from oyster shells as the main component. When 15 items of the external water paint standard specification (KS M 6010) were analyzed, it was confirmed that all other criteria were satisfied except for freezing stability.

• MISULJARYO - National Museum of Korea Art Journal
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• v.101
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• pp.48-65
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• 2022

Three Japanese Buddhist scuptures of Daehyusa temple in Gimcheon, Gyeongsangbuk-do province(慶尙北道) are enshrined in the main hall(本堂) of Henjoin temple in Daegu, an annex temple built by the Chisan School(智山派) of Shingi Shingon sect(新義眞言宗) in Daegu around 1910 when the Japanese colonial period began. The following statues are believed to have been made around this time: the Statue of Kobo daishi(弘法大師像), which is the figure of monk Kukai(空海, 774-835), the founder of the Shingon sect(眞言宗) of Japan, and the Statue of Dainichi nyorai(大日如來像) and the Statue of Fudo myo-o(不動明王像), which are notable sculptures representing the thought and belief of the Shingon sect. Most statues identified of Dainichi nyorai, Kobo daishi, and Fudo myo-o from the Japanese colonial period thus far are rock-carved statues or stone statues. The statues of Daehyusa temple are noteworthy in that they are the first discovered Japanese Buddhist sculptures made of wood, known to have been enshrined in Japanese temples. Furthermore, they are valuable sources that can provide clues to the religious atmosphere of the temples of Chisan School of Shingi Shingon sect at the time. Although these statues have formative features that partially reflect modern aesthetics, their iconographic origins date back to the Heian period(平安時代, 794-1185). In other words, the Statue of Dainichi nyorai inherits the religious tradition of the Statue of Dainichi nyorai, which was created by monk Kakuban(覺鑁, 1095-1143), the founder of the Shingi Shingon sect. The Statue of Kobo daishi follows the Shinnyo Shinno(眞如親王) style founded by Monk-Imperial Prince Shinnyo who was a disciple of monk Kukai. The Statue of Fudo myo-o manifests the Genjo(玄祖) style among the statues of Fudo myo-o. Although not much is known about how the statues were enshrined in the Henjoin temple in Daegu during the Japanese colonial period, it is very likely that these statues were created as Shingi Shingon sect's statue of three-wheeled body(三輪身). That is, it is estimated that the Statue of Dainichi nyorai, Statue of Kobo daishi, and Statue of Fudo myo-o have the characteristics of the body of self-nature chakra(自性輪身), the body of great dharma chakra(正法輪身), and the body of order chakra(敎令輪身), respectively. The fact that the statue of three-wheeled body was established in the Shingon sect in Japan by monk Kakuban also lends credence to this possibility. It is thought that people who came to the Henjoin temple in Daegu worshiped the statue of three-wheeled body to understand the teachings of the Dainichi nyorai. Although it is the case of Sildalsa Temple (悉達寺, the successor of Henjoin temple in Daegu) in the first half of the 1950s, the main hall includes features that reinforce the idea that the tradition of Kobo daisi faith(弘法大師信仰) is passed on. To illustrate, the human skeletal remains in the main hall of Sildalsa Temple reflect Koyasan(高野山)'s tradition in laying ashes to rest, which has been popular in conjunction with the Kobo daishi faith in Japan since the 11th century.