• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.12
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• pp.482-492
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• 2019

This study began with the assumption that the phonetics-centered interpretation of 100 Chinese characters would enhance thinking ability and comprehension. For this purpose, two experimental groups and a comparative group were recruited from the graduate students from June 3, 2017 to February 22, 2018. The experimental group participated in the phonetics-centered Chinese character lecture for 4 hours per week for 6 weeks for a total of 24 hours. QEEG were measured before and after the phonetics-centered Chinese character lecture. A total of 18 subjects ( nine subjects in the experimental group and nine comparative subjects) were included in the study, and the difference between before and after the QEEG of the experimental and comparative groups was analyzed, respectively. The conclusions drawn from this study are as follows. First, the Chinese character lecture changed brain waves. Second, the LORETA analysis before and after the lecture in the experimental group significantly decreased the delta wave in the brain region (Broadmann 40) associated with the meaning of language and phonology. This study result is meaningful because it shows the significant changes of EEG via the lecture.

• The Journal of the Korea Contents Association
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• v.19 no.11
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• pp.664-675
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• 2019

This study examined Korean sign Language of the linguistic form and the etymological forms about the origins of the Korean national sign languages. The general sign language has been shown through previous research all of place names from Chinese character except Seoul and Lmsil. And then, Sign language's form and origins which are current using in order to examine what kind of feature were analysed through interviews and publications in Korean association of the deaf people. As a result, it was analysed that was composed majority. indigenous sign language Korean place names were made and used by deaf than loan word character of Chinese characters, Hangul and loanword. When we consider that place names were correspond to a precious cultural heritage, representing the history with the culture and identity of the relevant area, we can worth of preservation and transmission to the abundant iconicity in the name of Sui. On the other hand the indigenous sign language korea place manes can worth deaf culture or korean sign language. Even lf geographical characteristics of area have been changed or local product was disappeared in this situation by The origin of sign language reach in modern time local specialty by geographical form lt continued over generation. This can be regarded as the Korean sign language of the form in the way of visual. lt will be very valuable heritage in the preservation deaf culture.

• The Korean Journal of Quaternary Research
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• v.15 no.1
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• pp.21-28
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• 2001

The etymology of the Chinese words for “Asian Dust" in Korea. China, and Japan has been investigated using historical records and the research results of Quan (1994) and Wada (1917) The results show that the words for Asian Dust in Korea can be found in $\boxDr$Samguksagi$\boxUl$, $\boxDr$Korysa$\boxUl$ and $\boxDr$Chosunwangjosillok$\boxUl$, which are histrorical books of Korea. In 174 AD, during the reign of King Adalla of the Silla Dynasty, “Dust Fall” was employed to describe a descending substance in the atmosphere other than water droplets (Wada, 1917; Chun et al., 2001). The terms “Dust Fall”, “Dust rain” and “Mud” were commonly used until the end of the 19th century. It was not until Japanese colonial rule (1910~1945) that “Yellow Sand” was used in Korea. The documentation on Asian Dust started far earlier in China. “Dust Fall” records were compiled as early as 1150 BC. At that time, Asian Dust was written as “Dust Fall” or “Mud”. “Yellow Sand” was recorded in 550 AD in China, however, it seems that its use was not as common as “Dust Fall”. In Japan, the first report related to Asian Bust was made in 807 AD : it used the phase “Yellow Rain”. “Mud” was recorded in 1596 and “Dust Fall” was employed in 1633 (Wada, 1917). “Yellow Sand” was used in 1939 as the title of a Japanese research paper.aper.

• The Journal of the Korea Contents Association
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• v.15 no.11
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• pp.603-615
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• 2015

The history of Bibimbap, Korea representative traditional foods, was distorted by some humanities scholars as follows : First literature on Bibimbap is Siujonseo(是議全書) in 1890 and origin word of Bibimbap is Koldongban(骨董飯). Such discussions are totally non-scientific and not true. Bibimbap was recorded as Hondonban(混沌飯) in Kijaejapki 500 years ago and Koldongban(骨董飯) in Sunghojeonjip(星湖全集) and Bubuiban, which mean the people in Korea had the Bibimbap often thousands years ago, i.e. around 500 years before literature. Hangul name of Bibimbap as '브뷔움' was written firstly in Mongyupyun(夢喩篇) in 1810, not Siujonseo(是議全書). Hangul names of Bibimbap were written as '부뷔음, 부빔밥, 부?밥, 부뷘밥, 부뷔엄밥, 부뷔음밥'. Koldongban is only the chinese character which write the real existent Bibimbap real name of Bibimbap is just bibimbap. People in 500 years called Bibimbap as Bibimbap, but wrote it as Koldongban, Hondonban and Bubiban because they had to write the things in Chinese character.

• (The) Research of the performance art and culture
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• no.32
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• pp.243-267
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• 2016

Deonum preexisted prior to it being named. Of course, the object designated as deonum at that time is not the same as the object designated as deonum at this time. There have been historical transitions in the definitions of the term deonum. This paper traced the term deonum to its origin from another angle. On closer inspection about the possible use as the everyday language and the technical language in the field of arts except for pansori, the term deonum was essentially a word for a tune. Deonum was in the same category as deureum, a great word in the Korean traditional music. But the definition of deonum as a tune used in the early part of the former period of eight master singers or before that gradually disappeared for a long time. When the term deonum as an everyday language first entered the field of pansori, it meaned characteristic tune singed by master singers. As pansori develop artistically, the term deonum changed into the word refers to the sori part, and this example become common in the former period of eight master singers. Most sori part acknowledged as a deonum in the former period of eight master singers was a deonum as a creative repertories, the master singer's creative work, but a deonum as a popular repertories, the master singer's specialty, began to be acknowledged as a deonum after the latter period of eight master singers. The differentiation between the definitions of deonum as a sori part occured. And most sori part acknowledged as a deonum after the modern era of five master singers have belonged to a deonum as a specialty. In this context, it was confirmed that Cheong Nosik wrote Joseonchanggeuksa, with carefully considering the historical change of definitions of deonum. This book includes three definitions of deonum, a deonum as a tune, a deonum as a creative work, and deonum as a specialty.

• Cross-Cultural Studies
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• v.50
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• pp.225-259
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• 2018

In this study, according to the Institut d'Estudis Catalan, it is noted that the traditional Catalan time telling system is essentially based on delineating time by the use of the 'quarts (=quarters)' of an hour. In this fasion, to tell the time 8:15, 8:30 and 8:45 they use '${\acute{E}}s$ un quart de nou.,' '$S{\acute{o}}n$ dos quarts de nou.,' and '$S{\acute{o}}n$ tres quarts de nou.,' but do not use constructions such as '$S{\acute{o}}n$ les vuit i quinze.,' '$S{\acute{o}}n$ les vuit i trenta/mitja.,' '$S{\acute{o}}n$ les vuit i quaranta-cinc.,' because these expressions are considered to be as dialectal variants or international notation-based variants. Moreover, the traditional Catalan time telling system does not use cardinal numbers, except in the case of 'cinc (five)' and 'deu (ten).' These linguistic phenomenon cause the invention of a unique Catalan digital watch, and has noted special designs for the creation of a Catalan analogue watch. For this reason, the quarter system in colloquial Catalan provokes an enormous interpretative ambiguity in daily routine expressions with 'quarts' like '$S{\acute{o}}n$ quarts of nou.' or 'entre dos i tres quarts' whose meaning is not delineated between sixteen and forty-four minutes. We will argue that the traditional Catalan time telling expressions do not have the use of the subtractive system, and the fraction word 'quart' lacks a specific meaning of fifteen minutes because the Catalan word 'quart' is etymologically related to the classical public bell system, not definitively to the traditional clock system.

• Journal of the Korean Society of Safety
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• v.33 no.6
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• pp.28-36
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• 2018

There was a difference in recognition of respirators according to the educational performance environment. they were showed higher recognition of respirators of group by internal and external mix trainer, less than 6 months, over 1hour, more than 5 times, variety of education. To identify the relationship between types of job classification(typical and atypical)and the levels of recognition of respirators, a total of 153 workers in a business workplace. mainly, typical workers showed higher recognition of respirators than atypical workers. Training of correct wearing showed high demands both typical and atypical workers. Descriptive statistics(SAS ver 9.2)was performed. the results of recognition of respirators were analyzed the mean and standard deviation by t-test, and anova, fit factor is used geometric means(geometric standard deviation), paired t-test, Wilcoxon analysis(P=0.05). Particulate filtering facepiece respirators (PFFR) is one of the most widely used items of personal protective equipments, and a tight fit of the respirators on the wearers is critical for the protection effectiveness. In order to effectively protect the workers through the respirators, it is important to find and evaluate the ways that can be readily applicable at the workplace to improve the fit of the respirators. This study was designed to evaluate effects of mask style (cup or foldable type) and donning training on fit factors (FF) of the respirators, since these are available at various workplace, especially at small business workplace. A total of 40 study subjects, comprised of employment type workers in metalworking industries, were enrolled in this study. The FF were quantitatively measured before and after training related to the proper donning and use of cup or foldable-type respirators. The pass/fail criterion of FF was set at 100. After the donning training for the cup-type mask, fit test were increased by 769%. but foldable-type mask was also increased after the donning training, the GM of FF for the foldable-type mask and it's increase rate were smaller as compared to the cup-type mask. Furthermore, the differences of the increase rates of the GM of FF in employment type of the subjects were not significantly for the foldable-type mask. These results imply that the raining on the donning and use of PFFR can enhance the protection effectiveness of cup or foldable-type mask, and that the training effects for the foldable-type mask is less significant than that for the cup-type mask. Therefore, it is recommended that the donning training and fit tests should be conducted before the use of the PFFR, and listening to workers opinion regularly.

• Journal of Korean Society of Occupational and Environmental Hygiene
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• v.31 no.1
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• pp.60-72
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• 2021

Objectives: This study was performed to investigate the level of participation in and satisfaction with training courses at job training institutions and to improve participation and satisfaction through changes in the training method for industrial ventilation subjects. Methods: The results were analyzed for the mean and standard deviation by t-test and ANOVA, (p=0.05). Participation rates were examined for three courses: specialization, job training, and supervisory. The participation inthe education was 428 people, and the result of satisfaction with the change of education method was 878 people. Satisfaction was investigated for the specialized curriculum and job training curriculum,but not the supervisor curriculum. The satisfaction results for six items(contents, quality, skill, level, degree of understanding, degree of practical) were analyzed according to the change in the training medium and the method among people in one occupational ventilation subject. Results: The participation rate was similar in the job training and specialized training courses, but the lowest rate was in supervisory courses(p=0.05). In general, there was the lowest participation on the first day of education, and the participation rate improved after the second day. Satisfaction with the course was high for the specialized education course with a number of practical education assignments(p=0.278). The satisfaction level for the teaching method in the industrial ventilation subjects was high in a mixed group which combined lecture and practice. The industrial ventilation course in the basic job training course showed a difference between lecture and mixed education(p=0.111), but there was no significant difference. However, the industrial ventilation course in the advance job training course showed a clear difference between lecture and the mixed education(p=0.036). Conclusions: Therefore, the first day of training should start in the afternoon so that more trainees can participate, and it is recommended to assign important subjects after two days. In addition, it is suggested that job competency-enhancing education utilize various educational methods and media.

• (The)Study of the Eastern Classic
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• no.32
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• pp.245-278
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• 2008

The purpose of this paper is to create an inter-religious dialogue between the Western Christian concept of the spirit and Eastern ch'i philosophy within the category of panentheism. The Hebrew term ruah means 'moving air' and 'wind' which derive from the particular experience of the ancient Hebrew people living in the desert. The Greek pnuema also means 'life' and 'wind' which denote the natural power. Both ruah and pneuma consist of the main idea of the spirit exploring the symbol of relationality of the divine in Western tradition. Eastern ch'i philosophy indicates a vital force for keeping the body and soul alive, which is unconscious and spontaneous. Ch'i as a vital force constitutes cosmogony and cosmology with the constant movement of yin and yang. Yin and Yang as representing earth and heaven are dynamic breaths, blending harmoniously to become all existence. The ethical implication of the inter-religious dialogue between the spirit and ch'i would be the integration and interconnection of heaven, earth, and human beings. The dialogue suggests becoming one body with nature and human community through embodying the non-dualistic spirit of life. The inter-relationality means that since all modalities of existence are made of the cosmic life, human beings are part of the divine cosmic process. This is related to degree of spirituality in the entire chain of being: rocks, trees, animals, humans, and goods represent different levels of spirituality based on the varying composition of the spirit and ch'i. All beings that internally embody with the spirit and ch'i are organically inter-connected, and they are integral part of a continuous process of transformation of life towards holistic liberation of human and nature community.

• Journal of Ginseng Culture
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• v.4
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• pp.59-102
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• 2022

Since there were only few countries that could find wild ginseng grown in nature, the culture of digging wild ginseng was only developed in a small number of countries. In a time when the orthodox head-Simmemani has disappeared, the tangible and intangible culture of Simmemani (wild ginseng digger) is disappearing more and more with the passage of time. So far, the conducted research on wild ginseng diggers was very partial and simplistic as follows: ① Research on the argot of Simmemani, ② Research on the customs of Simmemani, ③ Research on the change of customs of Simmemani, ④ Additional records through interview with Simmemani. Accordingly, no comprehensive study on the Simmemani culture has been done yet. This study supplements the historical materials that were not reflected in previous studies, and discuss on diverse subjects including the definition and classification of wild ginseng, the distribution of wild ginseng and Simmemani, interpretation of wild ginseng digging from a legal and social point of view, the organization responsible for the digging, determination of the date of entering the mountain, preparations, taboos, departure and entry into a mountain, religious events, psalmbook, dream interpretation, search and discovery of wild ginseng, digging, profit sharing, the amount of harvested wild ginseng, and the price of wild ginseng. In addition, Korean wild ginseng digging culture was comprehensively studied by attaching the photos and illustrations of historical documents with the psalmbook of the head-Simmemani.