• Journal of the Korean Society of Food Science and Nutrition
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• v.17 no.4
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• pp.290-304
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• 1988

To evaluate the food habits of middle school students a survey was made by the method of questionaire on 820 middle school students consisted of 370 boys and 450 girls in Taegu city area. The results obtained are summarized as follows; Cookies, fruits, fruit juice and ice cream are their favorite eatings between meals in the decreasing order, And the eatings between meals are more frequent In girls and in the students from financially better homes and from the parents of higher education. More than half of the students have regular or irregular intake of additional vitamin tablets while about 22 percents of them skip their breakfast almost everyday. About 24% of the students hardly pay attention to the relationship between their nutritional condition and their meals. More than seventy percents of the students are taking the instant foods as one of their favorite dishes. The food intake score showed large variation($0{\sim}14$). In general the girls marked higher score than the boys. The students from financially better homes and the students from the parents of higher education marked higher scores. From the 5 scale preference test it was shown that fruits the most favored eatings of the students while the fish and crab scored the lowest mark.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.56-69
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• 2011

A Gamsil is an ritual instrument which enshrine the ancestral tablets of four lines from late great-great-grandfather and grandmother to late father and mother. This has their soul. Juja's "Garye" informs its structure pattern. It is placed in Sadang and takes the form of a perfectly square box. It partitions four rooms and enshrine an ancestral tablet room by room. They get the ancestral tablets line up from west to east. And they also enshrine the ancestral tablets without his descendant together in Gamsil. A Gamsil is a space to enshrine the ancestral tablets and to place an order within a family. A social status and A family economic power become a standard in making and managing Sadang. Kingdom in Joseon period limited the ancestral tablets considering of his degree of official rank which descendant enshrined. A official servant can be stable economically in getting a stipend and build sadang in the house. While household a little in economic enshrine the ancestral tablets at a Gamsil placed at the a space of private home. His personal circumstances make size and pattern, place change in relation to Gamsil. A Gamsil looks like house in structure and pattern. It has the immortality of the soul. And it changed from a table size to a ancestral tablet size. This Gamsil is comfortable to move and is made considering of the width and height of household. The transition of Gamsil means institutions is in close to a family economic power in social change. Kingdom in Joseon early period makes a policy of a Gamyo's build and an ancestral enshrine in basement of Juja's "Garye". The transition of Gamsil gave a common people limitted socially and institutionally the service of late four lines. Most of people enshrine the ancestral tablets of their four lines in approaching of in the late of Joseon Dinasty. They compromise on their reality and cause. The transition of Gamsil implied many different things in social ; the authenticity search and a dignity expression of his family, the foundation for the diffusion of an ancestral service, a space sharing with ancestor and descendent, the increment of a family economic power etc.

• Journal of Engineering Education Research
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• v.11 no.4
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• pp.64-75
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• 2008

The purpose of the study was to verify reliability and validity of SDLRS instrument and to prove up possibility of usage as an evaluation method for evaluating life-long learning. Literature review and survey were used to accomplish objectives of the study. 218 students in department of mechanical engineering of A university at Gyunggi province were responded for SDLRS(Guglielmino, 1977) instrument. Data were analyzed using descriptive statistics, factor analysis, t-test, and ANOVA test. 58 items in original version instrument were converted to 23 items. There were 7 factors for assessing the self-directed learning readiness according to this measurement scale with a total variance of about 58%. The total reliability of the final 23 items was $\alpha$. The final 7 factors consisted of love for learning, openness for learning, self-perception, basic learning function and independence, acceptance of responsibility for learning, leadership and future directivity, and creativity and exploration. The result of SDLRS analysis according to individual background, there were significant statistically in the grade, period of employment in industry, entering graduate school or not, and GPA, but no significant statistically in sexual difference, employment in industry or not, final academic level of parent, and income level of the family. In the future, final instrument will be needed to check in the respect of correlation with another ability and skill influencing on life-long learning, and more study will be done for developing life-long learning.

• Sim-seong Yeon-gu
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• v.25 no.1
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• pp.65-101
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• 2010

By considering the final purpose and meaning of two fairy-tales, we can summarize two things. Firstly, a woman with father complex not only positive, but also negative can easily sacrifice her femininity and her own personality as an individual. A woman with father complex has to get out of father imago. By separating from father imago, she can make her own steps to realize her own personality, namely individuation. During normal development, detachment to instinct and archetypal contents can cause problems normally to the ego consciousness. Contrary to this developmental notion, women with father complex experience problems because they are too closely attached to father archetype. Therefore, continuous excessive identification of ego with father imago or a state of ego caught by father imago leads to death of her own personality. Some women intentionally attach to father imago in order to be powerful or to receive magical power of father archetype to make compensation to her inferiority and deficiency. Weak ego wants to be stronger and superior by intentional attachment to father imago. Then, she can succeed in some tasks in life. But These successes are not by her own effort, but by magical or superhuman power of father imago. During early childhood, young girl with weak ego strongly attaches to father imago to make success and achieve goals by magical power. She wants to compensate her weak ego. But the more her ego makes successes in real life with help of father imago, the more she loses her own character or personality. Ego can be strong enough only when it is detached or separated itself from father imago. In other side, there is a woman destined to realize request by the father imago. She is chosen by the collective unconscious, though she try to run away from dominant power. In this case, ego of selected woman is not weak. She is destined to be a heroine. She knows that she has to complete every task given to her to realize what father imago wants, and she will not own any of her products at all. She is a real or true heroine. She wants to avoid her destiny, but she can't and should not do it. Secondly, a woman with father complex is called for again to save father imago or to solve problems of father imago. In this case, father imago of a woman should be considered to be related to the collective conscious. Therefore, it is said that all women with father complex are invited for healing the society or the collective consciousness. To complete this request, she has to heal herself by recovering her femininity. The healing power is based on the maternal receptive capacity. In modern society, the women are always demanded to be a social being. These social demands can make women caught by father complex. In this sense, number of women with father complex are increasing. Through the understanding of two fairy-tales, increased number of women with father complex should be easily considered as events at personal level, but seriously considered as a phenomenon reflecting problems in the collective consciousness of our age. In the other hand, all women with father complex are invited to solve the problem of modern society. She will be able to realize her own individuation without being possessed by father imago, to save our society and to become a heroine of our age.

• Cartoon and Animation Studies
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• s.37
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• pp.335-360
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• 2014

An infatuation with webtoons is facilitated by the ultra-rapid internet infrastructures and the highest ratio of penetration of smartphones in the world. Recently, the webtoon has been the focus of a new cultural content and its development has been noticed both and home and abroad. This study aims to find the new role of webtoon as a socio-cultural communication media. The webtoon reflects the reality as it is and shows directly and minutely the social problems, even although the other media make it glorified or reduced. We observe the role of webtoon as a new communication media content that can make the place for social discussion within several generations and social stratums, in which the producer and the consumer can communicate directly and immediately. Two webtoons( and ) have been selected for a textual analysis. In two webtoons, we analyse the method of representation of the social problem in the technique of expression and storytelling. This helps us maintain that the webtoon deserves as the socio-cultural communication media and the social problems represented in webtoon must have been evaluated more valuable in a new perspective.

• Korean Journal of Social Welfare
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• v.54
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• pp.5-33
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• 2003

This study is about the re-validation evaluation of the family Relationship Scale (FRS), developed to measure the family relationship in the social work practice. This study aims at re-validating the FRS, developed and validated in by Yang in 2001 for more general utilization. The sample was married mates and females residing in Seoul. For Face Validity, the content analysis was performed, and the FRS was re-validated in the dimensions of Love & Caring, Acceptance, and Recognition, positive affection, empathy, and autonomy and flexibility for each area. Internal reliability was .93, and internal consistency among three dimensions was 93%. For Empirical Validity, the Construct validity, the Criterion validity, and the Discriminant validity were performed. Construct Validity was validated through factor analyses. Commonalities for the factor analysis was 54%, and the factor loading for each factor was over .45. The confirmative factor analysis also confirmed the fitness of the scale. For Predictive Validity of Criterion Validity, regression analysis showed that the family stress scores became lower as the scores of the family relationship became higher; the discriminant analysis revealed that the family stress turned low ill tile group of high scores of family relationship. The Correlation analysis for Concurrent Validity was performed and the results showed the positive and significant relationship with a couple communication level (r=54) and a parent-child communication level (r=64). Life satisfaction and mental health level also revealed significantly positive correlation to prove Convergent Validity. Physical health level revealed a weak relationship with family relationship providing the evidence of Discriminant Validity. Discriminance was also proved by the analysis of variance with demographics. Thus, Cross Validation was confirmed the validation of the FRS through the various analyses with the married population. This study result improved the validity generalization of the Scale and verify the generalized usage of this sociometric scale in the field of social work practice.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.12 no.2
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• pp.192-217
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• 2001

Object：This study was carried out to classify adolescents in runaway shelters by evaluating their psychopathology. And the ultimate purpose is to offer basic data for preventing adolescents‘ runaway and for diversifying runaway shelters suitable for the problem of individual adolescent. Method：128 adolescents who stay in the runaway shelters were asked to complete self-report qeustionnaires including basic sociodemographic data, Child Behavior Check List(CBCL), Minnesota Multiphasic Personality Inventory(MMPI), and Symptom Check List-90-Revised(SCL-90-R). Korean Wechsler Adult Intelligence Scale(K-WAIS)[or Korean Educational Developmental Institute-Wechsler Intelligence Scale for Children(KEDI-WISC)] and Bender-Gestalt test(BGT) were also done by clinical psychologists. Results：The most common age of the subjects were 15-year-old, and they dropped out their schools in the middle school most commonly. Mostly they were from middle class family and their parents' educational level were high school graduates. The first runaway episode was most common in the middleschool period, and their runaways were repeated. The most common frequency of runaways were more than 10 times. About 10% of them abused drugs and about 80% of them abused alcohol. One third of them had experiences of illegal problems and 10% of them engaged in sexual activity for money. 95 adolescents(83%) in CBCL, 42 adolescents(36%) in SCL-90-R, and 70 adolescents(69.3%) in MMPI showed clinical significance. In intelligence test, 22 adolescents(22%) were mentally retarded. In BGT, 35 adolescents(39.4%) manifested brain dysfunction signs. Conclusion：Runaway adolescents in the shelters have variable and severe psychopathology. Their psychopathology is classified as follows；The behavior disorder group, the mood disorder group with anxiety/depression, the somatic disorder group with somatic symptoms, and the psychosis group with possibility of severe psychopathology. Therefore it is very important to evaluate psychiatric problems of runaway adolescents, and specific therapeutic interventions according to their problems are required.

• (The) Research of the performance art and culture
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• no.43
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• pp.47-78
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• 2021

This study was written to examine the acceptance of pansori in movies based on pansori, and to explore changes in modern society's perception and expectations of pansori. A pansori is getting the love of the upper and lower castes in the late Joseon period, but loses the status at the time of the Japanese colonial rule and Korean War. In response, the country designated pansori as an important intangible cultural asset in 1964 to protect the disappearance of pansori. Until the 1980s, however, pansori did not gain popularity by itself. After the 2000s, Pansori tried to breathe in with the contemporary public due to the socio-cultural demand to globalize our culture. And now Pansori is one of the most popular cultures in the world today, as the pop band Feel the Rhythm of KOREA shows. The changing public perception of pansori and its status in modern society can also be seen in the mass media called movies. This study explored the process of this change with six films based on pansori, from "Seopyeonje" directed by Lim Kwon-taek in 1993 to the film "The Singer" in 2020. First, the films "Seopyeonje" and "Hwimori" were produced in the 1990s. Both of these films show the reality of pansori, which has fallen out of public interest due to the crisis of transmission in the early and mid-20th century. And in the midst of that, he captured the scene of a singer struggling fiercely for the artistic completion of Pansori itself. Next, look at the film "Lineage of the Voice" in 2008 and "DURESORI: The Voice of East" in 2012. These two films depict the growth of children who perform art, featuring contemporary children who play pansori and Korean traditional music. Pansori in these films is no longer an old piece of music, nor is it a sublime art that is completed in harsh training. It is only naturally treated as one of the contemporary arts. Finally, "The Sound of a Flower" in 2015 and "The Singer" in 2020. The two films constructed a story from Pansori's history based on the time background of the film during the late Joseon Dynasty, when Pansori was loved the most by the people. This reflects the atmosphere of the times when traditions are used as the subject of cultural content, and shows the changed public perception of pansori and the status of pansori.