• Proceedings of the KSCN Conference
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• 2003.11a
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• pp.1051-1052
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• 2003

미취학 아동기는 생후 1년 동안의 급격한 성장 이후로부터 학령기가 되기 전까지 성장이 완만해지는 시기이다. 이 시기의 아동들은 혼자 먹는 행동을 익히게 되고 식품에 대한 기호가 형성되는 등 식생활에서도 뚜렷한 개인특성을 갖게되며 이 시기에 형성된 식습관은 성인까지 이어지게 된다. 이 시기에 영양부족에 따른 신체발달의 지연이나 영양과잉에 따른 비만과 같은 과다한 신체발달의 문제점이 지적되고 있어 올바른 식습관 형성은 신체발달과 밀접한 관련성이 있는 것으로 보여진다. 우리나라는 취약한 칼슘섭취 부족에 따라 골격건강에 대한 관심이 크게 증가하고 있는데, 모든 질환이 그러하듯이 골격질환도 치료보다는 예방적인 관리가 다양한 측면에서 효율적이다. 따라서 골격건강과 최적의 신체발달을 위한 식사인자는 매우 중요하며, 일생의 성장시기에 따라 서로 다른 인자들이 관여할 것으로 생각된다. 이에 본 연구에서는 성장이 이루어지면서 식품선택의 독립성이 확립되는 미취학 아동에 있어 신체와 골격 발달에 관련성이 있는 영양섭취 요인을 찾아봄으로써 골격과 신체 발달을 위한 올바른 식습관 형성에 필요한 기초자료를 제시하고자 하였다. 이에 46~84개월의 미취학 어린이 총 62명(남자 37명, 여자 25명)을 대상으로 어머니에 의한 설문조사를 실시하고 대상자의 신체계측(InBody, Biospace)과 손목의 골밀도(DEXA, Medilink)를 측정하였다. 설문지는 어린이와 부모의 일반사항, 어린이의 건강상태, 식습관 및 활동조사표와 24시간 회상법에 의한 식사조사표로 구성하였다. 식사섭취조사 결과는 CAN-Pro를 이용하여 영양소 섭취량을 분석하였으며, 모든 연구결과는 SAS program을 이용하여 통계 분석하였다. 연구결과를 요약하면 다음과 같다. 남녀 어린이의 평균 월령은 62.43$\pm$7.26 개월과 62.12$\pm$8.85개월이었다. 출생시 신장과 체중은 남자 어린이가 50.92$\pm$2.14 cm와 3.36$\pm$0.42kg, 여자 어린이는 각각 50.29$\pm$1.36cm와 3.32$\pm$0.39kg이었다. 현재 신장과 체중은 남자 111.65$\pm$5.44 cm와 19.60$\pm$3.52kg, 여자 109.04$\pm$5.04 cm와 18.67$\pm$2.81kg이었으며, 비만지수는 남녀 각각 -2.13$\pm$9.09%와 0.22$\pm$10.49%였다. 손목의 골밀도는 남녀 어린이 각각 0.25$\pm$0.04g/cm, 0.24$\pm$0.03g/$\textrm{cm}^2$이었다. 에너지 섭취량은 남녀 어린이 각각 영양권장량의 66.43$\pm$18.58%와 70.46$\pm$20.31% 수준이었으며, 남녀 어린이 모두 단백질(124.97$\pm$37.55%, 131.24$\pm$45.49%), 비타민B$_{6}$ (152.48$\pm$47.01%, 152.95$\pm$61.77%), 엽산(106.87$\pm$40.44%, 104.52$\pm$50.16%), 비타민 E (121.04$\pm$52.79%, 113.48$\pm$75.78%)를 제외한 영양소 섭취량이 권장량에 미달되는 섭취수준을 보였다. 특히 성장기에 중요한 칼슘도 남녀 어린이 각각 권장량의 62.21$\pm$39.46%와 70.07$\pm$34.52%로 낮게 섭취하고 있었다. 모든 영양소 섭취량은 남녀 어린이간에 유의한 차이가 없었다. 신체계측치와 영양섭취와의 관계에서 체중, 체수분량, 제지방량은 각각 동물성 철 섭취량과 유의한 부의 상관관계를 보였다(p<0.05, p<0.01, p<0.01). 골밀도와 영양섭취와의 관계에서 손목 골밀도는 식물성 칼슘 섭취량과 유의한 정의 상관관계를 보였고(p<0.05), 특히 위쪽 손목 골밀도는 동물성 단백질, 동물성 철 섭취량과 각각 유의한 부의 상관을 보였다(p<0.05, p<0.05). 이상의 연구결과를 종합할 때 성장이 진행되고 있는 미취학 아동에 있어 신체상태와 골밀도는 동물성 단백질, 식물성 칼슘, 동물성 철 섭취량과 상관성이 있는 것으로 나타남으로써 앞으로 이들 영양소의 섭취가 신체와 골격 성장에 어떠한 영향을 미치는가에 대한 보다 세부적인 연구가 이루어져야 할 것으로 생각된다.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.13 no.8
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• pp.3561-3569
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• 2012

This study investigated the effect of mulberry fruit extract(MFE) on antioxidant and anti-inflammatory activities of middle aged women with rheumatoid factor (RF). Thirty two middle-aged subjects were divided into two groups which were normal middle-aged group (NMG) and abnormal middle-aged group whose serum RF level were > 10 u/mL (AMG). All groups had consumed MFE (100 mL/day) for 4 weeks. Anthropometric measurements, serum inflammatory factors, serum oxidative stress markers analyses were performed at baseline and then at 4 weeks following the study. There were no significant differences in anthropometric measurements, including BMI, WHR and body fat composition between two groups. But after 4 weeks MFE consumption, serum levels of C-reactive protein (CRP), ferric-reducing ability of plasma (FRAP), serum TNF-${\alpha}$, IL-2, IL-4 had significantly decreased (p<0.05) in AMG. These findings suggested that the MFE consumption as food may be protective against oxidation and inflammation like RA.

• Journal of the Korean Society of Food Science and Nutrition
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• v.30 no.5
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• pp.978-985
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• 2001

The purpose of this study was to investigate the effect of alcohol drinking on dietary behaviors and nutrient intakes among the university male students. The subjects were divided three group; no-alcohol group(n=83), alcohol group(n=78), and high-alcohol group(n=78).And they were observed general characteristics, life style, eating pattern, food frequency and nutrient intake using questionnaires. The mean age, height, weight and BMI of the subjects were 25.8$\pm$6.1 years old 171.5$\pm$5.4 cm, 63.4$\pm$9.7 kg and 2.3$\pm$2.8/kg/$m^2$, respectively. The types of residence and person who prepares meals were significantly different among the groups: the frequency of self-boarding and preparing meals oneself in high-alcohol group were higher than in other two groups. The frequency of physical exercise and cigarette smoking in high-alcohol group were higher than in other two groups. There were no significant differences in skipping meals among three groups. However, the most common reson why high-alcohol group skipped meals was due to a eating habit, while a lack of time in other two groups. The results show that the high-alcohol group tended to eat more often instant ramien, soybean sprout, anchovy, and coffee compared to the other two groups. The energy intakes in alcohol and high-alcohol groups were lower than those in no-alcohol group. In conclusion, high-alcohol students have unhealthy dietary behaviors in the light of high frequency of cigarette smoking, eating habit of skipping meals and instant foods, and therefore showing a strong need of proper education in alcohol withdrawal and meal management for them.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.4-23
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• 2010

Danggol, in other words the hereditary shaman, is a person who is performing the Gut(the Korean shamanistic ritual) as the job but fortuneteller simply tells someone's fortunes. Nowadays most of fortunetellers think their works are wholly managed the Gut as the holy jobs. But Generally this kinds of jobs, we think it is lower than ordinary people's level of education in the korea. Actually we can meet eleven fortunetellers who have a college diploma out of them, so we can know that their education's level is increasing gradually. On the other hand a house of fortunetellers is the place where can lead the way of our lives in the method of seeing one's past life or making predictions of someone's coming events etc. Gradually this place seems to be separated with a private home, so the most of them is managing as the monthly rent. Consequently this houses are heavily located at the Gyerim five-way crossing, the Yang-dong Dakjeonmeory street, Jungheung-dong local culture street area. Each fortunetellers have the different ways of fortune-telling because this methods are decided by their one's characters. So their fortune-telling time and its time required for a task is far different. The methods of telling it is very much different in accordance with the learning fortuneteller or spiritualistic fortuneteller. But the process of fortune-telling is common like as a preparatory stage, carrying a Jumsa(fortune-telling) stage and acting by a Jumsa stage. These steps are sequential but linked together. There are six special features of fortune-telling culture in Gwang-Ju. 1. The role of a fortuneteller and Bosal(spirit-descended shaman) runs at the same time. 2. The house of fortune-telling is doing Gutdang(ritual house)'s works. 3. Its location are heavily collectivized at the specific districts. 4. The learning fortuneteller are increasing gradually. 5. The youth are growing use in the fortune-telling house. 6. There are many person that are visiting this house because of individual problems not their family's problems.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.7
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• pp.218-227
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• 2019

This study examined the effects of balance taping therapy on improving knee pain and the obstacles to daily activity in rural elderly women. The research design was a quasi-experimental research using a non-equivalent control group pre-test and post-test design. The data were collected from January 19th to April 14th, 2017. The research subjects included female elderly over 65 years old who visited 12 senior centers located at Y city in rural areas. The participants were composed of 26 people in the experimental group and 28 people in the control group. Data were collected before and 24 hours after balance taping therapy, and the pain and obstacles to daily activity were measured. The collected data were analyzed using the PASW Statistics 23 Program, which included a $X^2-test$, Shapiro-Wilk test, and Mann-Whitney U test. After the intervention, significant differences were observed in the knee pain (Z=-6.658, p<.001) and obstacles to daily activity (Z=-3.466, p=.001). With regard to lower domain variables of the obstacles to daily activity, significant differences in standing up (Z=-2.860, p=.004), daily activity (Z=-2.629, p=.009), walking (Z=-3.868, p<.001), and dressing up (Z=-2.049, p=.040) were observed between the two groups. On the other hand, there were no significant differences in grip (Z=-.542, p=.588) and arm stretching (Z=-.416, p=.678). In conclusion, applying balance taping to rural elderly women clearly decreases the level of knee pain, reduces the obstacles to daily activity, and improves their quality of life.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.1-13
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• 2011

The purpose of this study is to consider practical examples of the method of utilizing plant material 'lotus' used by the ancients, and the value and meaning they wanted to get from it. The method of this study to do this is descriptive study to consider and interpret poem and painting reflecting impression and concept world of lotus. Summary of this study is as follows. First, ornamental value of lotus could be divided in effect of group plant and detail value held by the flower, the leaves and the stem. Especially, group plant lotus in large site provides unique landscape differentiated form other flowering plants. As well, another feature of lotus is its high ornamental value spread in detail elements including the flower, the leaves, the stem and the lotus seed. Second, fragrance expressed 'Hyang-won-ik-cheong(香遠益淸)' is an important charm of lotus. Lotus was utilized as olfactory element providing fragrance. The ancients considered lotus fragrance not only for enjoy but as symbolic object comparing noble man's dignity so that they expressed it in poem and painting. Third, lotus was utilized as acoustical element. That is, the sound of raindrops harmonizing the surface of water and wide lotus leaves was called 'hearing lotus fond and rain', enjoying it as classic grace. Fourth, summer play lotus sightseeing was called mind wash up meaning 'washing the mind polluted by the mundane world'. Such poetic taste was widely enjoyed by various classes from general public to royal family. Besides, poetic taste related with lotus is the method of drinking alcohol using the feature of big lotus leave and vacant stem, called 'Beog-tong-ju(碧筒酒)'. And in the Joseon dynasty period, when the distinction between the man and the woman influenced by Confucian, lotus seed and 'lotus collecting song' was important sign to express romance between man and woman. Lotus has been enamored by wide classes transcending cultural background as thought and religion since ancient times. Due to such reasons, various symbolic meaning of lotus and planting examples related to religious facilities as temples could not be considered in various manner is limitation of this study, and which is research project for the future.

• (The)Study of the Eastern Classic
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• no.49
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• pp.39-71
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• 2012

This paper examines Jang Hyeongwang's cultural awareness and the way of practice by focusing on his spirit of humanities in relation to the understanding of territory and bibliographic materials. In fact, this starts from conflicting evaluations on Jang Hyeongwang's way of learning in the field of Korean history. Jang Hyeongwang emphasizes realization of humanity, which is considered as basic framework of culture. He claims the indivisibility of Dao(道) and culture(mun文) by arguing that almighty principle of Dao manifests itself through phenomena of culture. In other words, Dao is the root of culture and, at the same time, culture is the necessary element of making Dao valuable. Furthermore, he insists that realization of human culture is the gist of manifesting the pattern of nature. In this vein, the roles of human beings are so important in creating humanistic civilization. He considers all kinds of human affairs as the contents of humanistic culture, which are contained in six classics. Especially, He says that the moral is reality of human culture and that literature is a literal expression of humanistic spirit. Thus, he criticizes that there are literatures without moral practices. He pays a special attention to his indigenous culture. He links the cultural understanding of geography, which is the foundation of realizing humanistic spirit, to awareness of Korean territory and grasps the territory in the light of topography of geographic power. Thus, he defines it as "Central Field" which bears comparison with China (middle kingdom). With the positive understanding of his country, he insisted that Korean indigenous culture and custom are as much advanced as China and was so proud of the moral characters and norms that Korean people had formed so far. Moreover, Jang truly exhibited affection to Korean literature, which had formed through Korean history. Kim Hyu, one of his students, activates Jang's will to preservation of Korean culture. Over twenty years, Kim completed Collected Record of Korean Literatures(haedong munhon ch'ongnok 海東文獻總錄). Actually, he started the preparatory works for compiling them. We should keep in mind that this compilation was completed following Japanese Invasion of Korea in 1592. It means that he has cultural awareness of preserving Korean literal heritages. Hence, it can be evaluated as the results of the enhancement of national studies. We have seen that He truly highlights realization of humanistic spirit by insisting the practices of moral values. In fact, his mind is linked to genuine affection to Korean territory, culture and literatures. Such affection can be paraphrased as moral awareness of humanity and its practices. In conclusion, his humanistic spirit should be understood as strong belief on universality of human morality. His cultural awareness of homeland and the will to practices should be considered as cultural pride of Korean intellectual traditions rather than following Chinese culture blindly.

• Microbiology and Biotechnology Letters
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• v.49 no.4
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• pp.519-527
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• 2021

In this study, the hemolysis of Enterococcus faecalis BMSE-HMP strains, isolated from human breast milk, was investigated, and the anti-hemolytic and antimicrobial effects on multidrug-resistant (MDR) bacteria were investigated. The enzyme activity of E. faecalis BMSE-HMP 4 strains was measured, and it was found that the activities of esterase and esterase lipase were the highest. In addition, no hemolytic reaction was observed in any of the isolates. Subsequently, the anti-hemolytic activity against MDR strains causing hemolysis was evaluated. E. faecalis BMSE-HMP002 had the highest anti-hemolytic activity against Staphylococcus aureus CCARM 3855 at 75.71 ± 10.00%. The anti-hemolytic activity against Escherichia coli DC 2 CCARM 0238 and Pseudomonas aeruginosa CCARM 0223 showed that the activity of BMSE-HMP001 was highest at 76.92 ± 2.99% and 87.93 ± 1.93%, respectively. Examination of the antimicrobial effects against the MDR bacteria Staphylococcus spp., Escherichia spp., Pseudomonas spp., Salmonella spp., Klebsiella spp., Enterobacter spp., and E. faecalis BMSE-HMP strains showed antimicrobial effects against both gram-positive and gram-negative strains. Breastfeeding delivers enterococci into the intestinal tract of newborns by lactation, and its usefulness is attracting attention as it has been reported that enterococci have a potential effect on neonatal immune development. In this study, the hemolytic and antimicrobial effects of E. faecalis BMSE-HMP strains on MDR bacteria were investigated, to confirm their potential as useful lactic acid bacteria. Additional studies on the antibiotic resistance and toxicity of the E. faecalis BMSE-HMP strains, isolated in this study, are necessary to prove it safe for use.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.209-242
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• 2021

This manuscript started with the purpose of producing research that investigated and verified how Buddhism was understood by Seongdam (性潭) Song Hwan-gi (宋煥箕), the founder (宗匠) of Horon (湖論) who was active around the early 19 th century. Song Hwan-gi, Uam (尤菴) Song Si-yeol (宋時烈)'s fifth generation, was a scholar who had a deep sense of duty to inherit the Theory of Uam (尤菴學), and he adhered to the Confucian theory of genealogy (道統論) and Anti-Heresy Discourses. Thus, this manuscript expressed curiosity about Song Hwan-gi's understanding of Buddhism, which was the representative heresy. This manuscript examined the naming method of Buddhist clergy (僧侶), degree of pedagogical knowledge, and critical statements that were made concerning Buddhist tales (說話). Meanwhile, it is noticeable that the terms of address for Buddhist clergy were composed of four categories: general terms, honorific forms, palanquins [輿], and miscellaneous terms of address. This scheme conforms to the Buddhist-friendly aspects of Song Hwan-gi. Examples of these terms of address include Danseung (擔僧) and Yeoseung (輿僧), both of which were Buddhist clergy who carried palanquins. Naturally, Song Hwan-gi was helped by Buddhist clergy when he went sightseeing on famous mountains. In the meantime, Song Hwan-gi's pedagogical knowledge can be shown to be not especially profound based on his understanding of The Diamond Sutra, The Avatamska Sutra, and The Shurangama Sutra. Cheongnyansan Travel Records (淸凉山遊覽錄) and Dongyu Diary (東遊日記) make it clear that Song Hwan-gi had no interest in taking refuge in the three treasures of Buddhism (佛法僧 三寶). It is rather the case that he was deeply critical of Buddhism. On the other hand, Song Hwan-gi expressed profound sadness when he encountered the dilapidated remains (古蹟) of Buddhist temples and hermitages. Consequentially, it can be concluded that Song Hwan-gi's understanding of Buddhism contained examples of affirmation, acceptance, denial, and exclusion.

• Journal of Popular Narrative
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• v.26 no.4
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• pp.43-76
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• 2020

After comparing three video dramas based on Yoon Sim-duk and Kim Woo-jin, this paper intensively explores the movie Praise of Death(1991), which has the most meaningful traits in embodying the characters, focusing on the relationship with the previous works of the director or an actress. The movie Yoon Sim-duk(1969) focuses on meiodramatic narrative around the issue like love triangle or a relationship between out-of-wedlock woman and the wife of one man. The TV drama Praise of Death(2018) is pursuing ideal youth genre between attractive two lovers adorning even the suffering of the Japanese occupation with customary visual image. In comparison, the movie Praise of Death(1991) focuses on visual beauty, while overlaps the agony of two characters as pioneering artists with frustrated love narrative. In the process, this film reveals two-sided characteristics, especially the heroine, compared to the other two. She shows a rift between the passivity for the salvation of man and the activity of choosing even the fall of her own life. In order to examine this trait, we have to explore the other works which affect the movie Praise of Death. This came from the tendency director Kim Ho-sun and actress Jang Mi-hee had built in 1970s films. It also relates in the movies Jang Mi-hee had worked with director bae Chang-ho in the 1980s. The tendency to show a pursuit of classical cultures in the field of popular movies, and to overlap the problems of desire, including sexuality, with mental and intellectual issues, continues from the previous films to the movie Praise of Death for shaping a main female character. This study results in examining the movie Praise of Death in two contexts. One is the context of three video dramas having same materials, Yoon Sim-duk and Kim Woo-jin. And other is the context of the works that director Kim Ho-sun and actress Jang Mi-hee have continued together, or the works that Jang Mi-hee have continued with director Bae Chang-ho. Until now, Yoon Sim-duk and Kim Woo-jin has been used as a material for cultural contents in the various genres over and over again. Under this circumstance, by looking at this movie, one of representative case dealing with Yoon and Kim, in the complex context, it can reaffirm the effect and difficulty in fictionalisation of them as a subject matter.