• Journal of Korean society of Dental Hygiene
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• v.17 no.3
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• pp.441-448
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• 2017

Objectives: The purpose of this study was to examine the cell proliferation and expression of alkaline phosphatase (ALP) during the differentiation of murine odontoblast-like cells (MDPC-23) by Cimicifuga rhizoma extract. Cimicifuga rhizoma extract was prepared using 70% ethanol. Then, the cells were treated with 25, 50, 100, 150, and $200{\mu}g$ of Cimicifuga rhizoma extract. Methods: We determined the Cimicifuga rhizoma effects of MDPC-23 using WST-1 (water soluble tetrazolium salt-1) assay, ALP activity assay and histochemical staining. Results: $25-200{\mu}g$ of Cimicifuga rhizoma extract did not inhibit the growth of MDPC-23 cells; $100{\pm}0$, $100{\pm}3.29$, $99{\pm}4.86$, $98{\pm}3.80$, $98{\pm}1.73$, $99{\pm}5.05%$ (p<0.794). $50{\mu}g$ of Cimicifuga rhizoma extract stimulated ALP activity on MDPC-23; $5.1{\pm}0.20units/{\mu}{\ell}$ (p<0.001). Conclusions: It was proven that Cimicifuga rhizoma promoted differentiation of MDPC- 23 cells.

• Korean journal of food and cookery science
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• v.23 no.2 s.98
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• pp.235-244
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• 2007

This study was performed to investigate Seoul undergraduate students' thoughts on funeral rites and sacrificial rituals as well as ritual foods. A total of 542 students offered answers that the importance of sacrificial rituals was connected to filial piety for the ancestor, the customs descended from the past, and the belief that descendents received fortunes. The students didn't know the funeral rites process, but acknowledged they needed to know funeral rites, and would perform their parents' sacrificial rituals. We also found that students whose hometowns were Gangwondo and Jejudo were familiar with sacrificial rituals foods as well as their preparation and cooking. Also, the older the students, the better they knew the funeral rites process, sacrificial rituals and ritual foods. There were great differences in sacrificial rituals according to parent and student religions. Buddhists knew the most about funeral rites and sacrificial rituals, followed by Roman Catholics and agnostics. Protestant Christians were not interested in sacrificial rituals. The funeral rites process and the handing down of sacrificial ritual foods had significant differences based on sibling number. The more brothers and sisters in a family, the more committed they were to performing their parents' sacrificial rituals and the higher their interest in sacrificial ritual foods.

• Journal of the Korean Society of Costume
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• v.57 no.8
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• pp.125-136
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• 2007

This study is about the excavated female shroud while moving the graveyard of Nam-yang Hong clan in Yang-pyeong, Gyeonggi Province to other place. It is acquired as Yeon-An Kim clan who is a wife of one of Nam-yang Hong clan and history is estimated to 16th Century. Significance of this excavated female costumes is, 1) a Dan-ryeong, which is typical costumes during 16C. for woman is excavated. It is embroidered with peacocks shaped badge in fore and backside on a clothes, which is understood as the symbol of highest status but it is considered as much higher than actual status of her husband. from this, we can assume that burial costumes and regulation for actual clothes by the status are not exactly matched. 2) Various form of Chima and Jegori also found in the grave along with a Buddhist banner(幡) printed with Darani(多羅尼) which is unusual in Chosun dynasty, under confucian influence. 3) An embroidered design pillow was collected first time, which make us enable to understand the in-house life style of 16C.

• Journal of Korean Society of Coastal and Ocean Engineers
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• v.11 no.2
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• pp.87-94
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• 1999

The Morison's formula has been commonly used in the determination of wave forces of sinusoidal waves acting on coastal or ocean structures of pile-supported type. In the case that plunging breakers are incident, the structures are subjected to impulsive breaking wave forces which are normally much larger than the Morison's. However, the impulsive breaking wave forces act in a very short time, and hence a dynamic structural analysis should be done to determine whether or not to include the forces in the design force items. In the present study, numerical methods for calculating the dynamic response of a vertically located cylindrical pile are developed. Static and dynamic displacements are then compared through several example analyses varying the structural properties of pile.

• Journal of the KSME
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• v.17 no.1
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• pp.32-39
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• 1977

파괴역할적으로 피로문제를 다룰 때는 언제나 crack의 존재를 전재로 한다. 재료가 피로하중을 받아 파괴에이르는 과정의 설명은, 일차적으로는 피로에의한 crack의 발생이고, 다음단계로는 발 생한 crack들의 상호연결 또는 성장을 거쳐 최종적으로 파단에 이른다는 순서로 이루어진다고 보 기 때문이다. 또한, crack의 존재를 전제로 하더래도 crack청단의 응력장이 탄성론적으로 해석될 수 있어야함도 절대적인 전제가 되고 있다. 모든 피로제엔 각경형태의 crack발생, 성장이 관찰되 고 있는데, 이들 모든 crack들이다. 파괴역학적으로 다루어 질 수 있는 것은 물론 아니고, 아직도 K해석이 도어있지 않은 crack들이 많이 남아 있는 것이다. 예컨대 회전굽힘 피로시험편에서 관찰 되는 각종 형태의 표면피로 crack들은 응력해석의 곤란 때문에 아직은 이들에 적용시킬 K의 표 식이 없는 실정이라 하겠다. 이들 crack에 대해서는 K해석 뿐만 아니고, 피로역학적인 다른 Factor 즉 $r_{p}$라든가 .phi.같은 것들도 이해색상태에 있어 이 분야에의 연구가 많이 기대되고 있는 실정이다. Crack에 대한 연구는, 그것이 파괴의 전제가 되기 때문에 큰 의의를 갖는다고 보 겠는데 표면 Crack이 연결 또는 성장해서 시편의 전주를 완전히 일주 했어도 그것만으로는 바로 재료의 파괴에 직결이 되지 않는 것도 이 시험편의 특색이라 하겠다. 물론 회전굽힘 피로시험편 외에도 K해석이 되어있지 않은 경우는 아직도 많으며, K가 해석되어 있는 경우에 대해서도 정확 한 경계조건 등을 잘 검토해 가면서 응용함이 옳을 것이다. 화전굽힘피로의 경우나 그밖의 예에 서와같이 정확한 K해석이 이루어져 있지 않드래도 연구자에 따라 "Effective Streess Intensity Factor"라는 것을 쓰는 예도 왕왕있는데, 이에는 상당한 검토와 타당성제가 요구되고 있으며, 그 사용가능성여부에 대해서는 논란이 많이 따르는데 상례이기도 하다. 몇가지의 피로구열해석예를 들어보기로 한다. 들어보기로 한다.

• (The)Study of the Eastern Classic
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• no.69
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• pp.349-371
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• 2017

"Hajaeilgi(荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon(司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life events he did see or hear about. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about folklore. Ji Gyu-sik wrote in his "Hajaeilgi" about things related to folklore, for example, seasonal customs, folk plays, rituals, or folk beliefs that were actually practiced then as a person not belonging to the yangban class. Such diaries are rare, and its value is highly appreciated as a material, and it is meaningful in the aspects of folklore as well. Therefore, as part of the work to look into folklore found in "Hajaeilgi", this author focuses on national rituals and folk beliefs in it. The things that have been discussed earlier can be summed up as follows: About national rituals, it is sorry that it only deals with the emperor's enthronement and emperor and crown prince's birthday in garye(嘉禮); however, it is meaningful to know that the people faithfully carried out national ceremonies and celebrations then. Particularly, it is noteworthy that during the national ceremonies or celebrations, students were asked to sing the national anthem. About hyungrye(凶禮), only it deals with the court funeral rite. Aside from Minbi's funeral rite, the court funeral rite was performed properly at the right time according to the procedure like before, and also, it seems that the people fulfilled it faithfully by order of the government. Also, it can be learned from it that Japanese killed Minbi, burned the body with oil, and left the ashes behind. About folk beliefs, the branch held a memorial service at the shrine of the town regularly. The town, too, performed Gocheongsinsa each year. The money needed for the memorial service was collected from the town people differently according to their financial situations, and they prepared for jesu for the ancestral rite altogether. The memorial service was carried out in Sansindang or Bugeundang, too, and it was common that they summoned a shaman to perform a gut. The diary is valuable as material. After being a Christian, Ji Gyu-sik once tried to abolish sinsa jesa held in hoesa and get rid of saesin(賽神), that is, a gut or pudakgeori, but he had no choice but to follow the precedent. Meanwhile, it is also noteworthy that when the town suffered from floor and infectious disease, Ji Gyu-sik installed an altar in front of his house for the town's wellbeing and health, prepared for jesu including offerings and drinks, and held a memorial service to Hwangcheonhuto(皇天后土; the gods of heaven and earth) accompanied with the town people. Also, when he had any hardships in his family, Ji Gyu-sik summoned a shaman for a gut or offered a devout prayer to the mountainous god. Such shamanism or the things like worshiping Gwanseongjegun(關聖帝君) mostly in the beginning of January and telling fortunes about the year were all folk beliefs. This was very popular among the people, and it seems that it was deeply rooted in his life as well. Also, Ji Gyu-sik supported Fengshui beliefs, and it seems that it is not different from the people's general tendencies, either. As described above, "Hajaeilgi" dealing with national rituals and folk beliefs in it is valuable as material and is meaningful for research on forklore, and moreover, it is also significant in the aspects of forklore as well.

• Journal of Life Science
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• v.23 no.6
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• pp.838-846
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• 2013

As a forth state of material, plasma is ionized gas, which generates characteristically various reactive species. After late of $20^{th}$ century, plasma has been widely used in industry. After nonthermal atmospheric plasma was developed, it has been applied to biomedical fields. Nonthermal atmospheric plasma does not give thermal damages to human tissues, and it shows the high efficiency in cancer treatment, sterilization, tooth bleaching, coagulation, and wound healing. Because the application of plasma to biomedicine has been expanded through interdisciplinary studies, its value of high medical technology is increasing now. Since nonthermal atmospheric plasma was first applied to the mammalian cells and microorganisms, many valuable studies has been performed for about last 10 years, so that now the new research area called 'plasma medicine' has been formed. This article introduces the recent data resulted from plasma medicine and helps to understand the plasma medicine.

• Journal of the Korean Geographical Society
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• v.43 no.6
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• pp.858-872
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• 2008

This study examined the meteorological disaster of Jeju Island in Chosun Dynasty based on historical documents, and analyzed how its government and Jeju Islanders responded to this. Recording cases of abnormal weather days of Jeju Island in Chosun Dynasty were most in 17th Century, and then in 18th Century, 16th Century, 15th Century, and 19th Century in order. For the type of meteorological disaster, storm damage was most serious, and then flood disaster, drought disaster, and snow damage were in order. For the region, Jejumok was mostly damaged from storm and flood, and Daejeonghyeon was mostly from drought. Once meteorological disaster occurred, it was a common thing that it continued with famine. The Chosun government relieved Jeju Islanders by moving the grains of mainland into Jeju Island, and for this, installed Galdujin warehouse, Naripo warehouse, and Jemin warehouse. Also, it tried to resolve chronic famine by moving Jeju people into mainland such as Pyeong'an-do. Corresponding to severe weather, the farmers of Jeju Island implemented agricultural methods such as Dapjeon, Baryeong, molding, and wind-breaking; and the seamen conducted unique arts of navigation such as Hwanjeon, and gravel shipment.

• Journal of the Korea Fashion and Costume Design Association
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• v.18 no.1
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• pp.183-190
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• 2016

A mourning dress is the formal costume that the mourners wear to show civility during the mourning. Traditional funeral rites are the Confucianism's funeral proceeding where the mourners wear according to the National Mourning Dresses System. However, nowadays, the funeral proceedings and mourning dresses are simplified. In result of current design analysis of the mourning dresses for women, the types of the mourning dresses for women are classified by traditional styles and modern styles. Traditional styles include skits and Jeogori make of hemp fabrics, and modern styles include skits and Joegori style, modernized Hanbok style, and Western style, which consist of cardigan, waist skits, jackets, and pants. The modern styles mostly use polyester and the color consists mainly of black and white. The followings propose new designs of mourning dress for women that reflect practicality, flexibility, and diversity. First, transmit the meaning that traditional mourning dress entails Second, change the length and the width of Jeogori and skirt by reflecting the trend of the time and change the designs of the mourning dresses by using the details of the modern styles so that they are equipped with practicality, flexibility, and affordability. Third, pursue diversity by changing the uniformed fabrics and colors used on the existing mourning dresses. This study addresses the drawbacks and the points that need be improved to suggest the designs of the modern mourning dress for women, which reflect the characteristics of Hanbok and cultural traits.

• Journal of the Korean Society of Costume
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• v.50
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• pp.119-128
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• 2000

this study was designed to discuss the pattern of Confucian funeral ceremony and its costumes in Chosun dynasty thereby exploring the ideas and symbolic meanings expressed on them. 1. Male's official mourning dresses were composed of Choieui symbolizing sadness Choisang(최상), Dukun Sangkwan Sujil Yojil Kyodai and mourning stick Female's official mourning dresses consisted of Daersoojangkon and Kaedoo which were of simple kinds as compared to those of males. Duration of wearing mourning dreses was the longest to the death of father husband and eldest son The forms of mouring dresses were one and the same irrespective of the noble and the mean which expressed the sameness of the sorrow full of losting blood relative. Symbol expressed on funeral ceremony costumes were something like "eldestson-oriented" "male-centered" "distinction of the sexes" and "principle of yin and yang" to reinforce vitality to the costumes. 2. In the other funeral ceremony costumes in a royal fami8ly were those Euijangsu in red and blue colors Yeosakon in purple and white colors. Bandsman in Danryung and Guards in Kukonbok Changeui and Hoeui with five colors while the generally of people woere white dress in the ceremony Hoeui with five colors symbolized the principle of Yin and Yang costumes of military uniforms the dignity of the royal family: white dresses grife symbolizing the dignity of a royal family and Confucian sorrow as well 3. Unlike the mouring dresses there were great differences relative to socio-ecpmpomic status in funeral goods for dercoration Soyeo and daeyeo Among the goods the instrument to drive out evil spirites symbolized shamanism the distinction of Soyeo and Daeyeo separation of body and soul; the sculpture of the Lord of Hades and messenger philosophy of buddhistic netherworld: the engraving of blue and yellow dragons in bier and Juksanma the principles of Yin and Yang : elaborate burial accesaries realistic viewpoint of the hereafter.