• Journal of the Korean Society of Food Culture
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• v.23 no.2
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• pp.222-227
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• 2008

This study examined the chemical composition of lotus root and functionally evaluated a fermented lotus root drink. Electron-donating ability using DPPH along with nitrite-scavenging ability were used to compare the antioxidative activities of unfermented and fermented lotus root drinks. The electron-donating abilities of the unfermented lotus root drink (1%) and fermented lotusroot drink (1%) were 22.55% and 23.88%, respectively. At pH 6.0, the nitrite-scavenging abilities of the unfermented lotus root drink and the fermented lotus root drink (100%) were 27.64% and 40.3%, respectively, and their scavenging ability increased in a dose-dependent manner at all pH values. In order to study the anti-obesity effects of the two drinks, male Sprague-Dawley rats were divided into four groups (A: basal diet, B: high fat diet, C: high fat diet+unfermented lotus root drink, D: high fat diet+fermented lotus root drink). Net weight gains were not significantly different among the four groups. Plasma total cholesterol concentrations significantly decreased in the groups receiving the unfermented and fermented lotus root drinks. Also, plasma total lipid and triglyceride contents were lower in the groups receiving the unfermented and fermented lotus root drinks as compared to the high fat diet group; however, the differences among the three groups were not significant.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.30 no.5D
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• pp.523-531
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• 2010

A dam is effective in stable supply of water required in daily life and reduced damage from floods, but there are problems as a lot of land or houses are submerged. Therefore many projects have been conducted in order to improve and support daily life environment surrounding a dam. This study has focused on analyzing how to calculate support working expenses for Dam area by using GIS spatial overlay in addition to effects of scale of a topographic map and reached the following conclusion. First, as a result of areal error in submerged area by scale based on a 1/3,000 digital topographic map, it has been found that a 1/5,000 digital topographic map is 9.5 times more accurate than a 1/25,000 digital topographic map in the total of areal error. Second, as a result of areal error in area surrounding a dam, it has been found that a 1/5,000 digital topographic map is 7.4 times more accurate than a 1/25,000 digital topographic map in the total of areal error. Third, as a result of error of support expense for submerged area, it has been found that a 1/5,000 digital topographic is 15.9 times, 14.7 times and 15.9 times more effective than a 1/25,000 digital topographic map in terms of the total error of support expense, standard error and the total support expense error on the entire project costs in submerged area. In addition, as a result of analysis on error of support expense for area surrounding a dam, it has been found that a 1/5,000 digital topographic map was 10.7 times, 9.6 times and 10.6 times more effective, respectively, in the total error of support expense, standard error and the total error of support expense for the entire project costs in area surrounding a dam compared to a 1/25,000 digital topographic map. Lastly, as a result of error of the entire project costs for area surrounding a dam, it has been found that a 1/5,000 digital topographic map was 1.4 times, 1.3 times and 1.4 times more effective, respectively, in the total error of support expense, standard error and the total error of the entire project costs compared to a 1/25,000 digital topographic map, but it was not much different from the result of calculating areal error in submerged area or area surrounding a dam because population item didn't consider areal concept.

• Journal of the Korean Society of Marine Environment & Safety
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• v.29 no.4
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• pp.363-371
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• 2023

To construct a ship, blocks of various sizes must be moved and erected . In this process, lugs are used such that they match the block fastening method and various functions suitable for the characteristics of each shipyard facility. The sizes and shapes of the lugs vary depending on the weight and shape of the block structures. The structure is reinforced by welding the doubling pads to compensate for insufficient rigidity around the holes where the shackle is fastened. As for the method of designing lugs according to lifting loading conditions, a simple calculation based on the beam theory and structural analysis using numerical modeling are performed. In the case of the analytical method, a standardized evaluation method must be established because results may differ depending on the type of element and modeling method. The application of this ambiguous methodology may cause serious safety problems during the process of moving and turning-over blocks. In this study , the effects of various parameters are compared and analyzed through numerical structural analysis to determine the modeling conditions and evaluation method that can evaluate the actual structural response of the lug. The modeling technique that represents the plate part and weld bead around the lug hole provides the most realistic behavior results. The modeling results with the same conditions as those of the actual lug where only the weld bead is connected to the main body of the lug, showed a lower ulimated strength compared with the results obtained by applying the MPC load. The two-dimensional shell element is applied to reduce the modeling and analysis time, and a safety working load was verified to be predicted by reducing the thickness of the doubling pad by 85%. The results of the effects of various parameters reviewed in the study are expected to be used as good reference data for the lug design and safe working load prediction.

• (The) Research of the performance art and culture
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• no.38
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• pp.193-224
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• 2019

Shaman's play is significant in that it provided public theater for a long time in the theatrical and dramatic history. Unlike upper class who could call entertainer or Korean geisha in the traditional society, the majority of ordinary people could see professional performances through gut. Therefore, the shaman of the traditional society pulled the play which developed in the gut and the outside play into the gut and prepared the performance street for the ordinary people. shaman's play, apart from the religious context, has also functioned as a theatrical performance. Through shaman's play, you can see the process of ritual development into play. Shaman's play is a ritual ritual of expel calamity in an agriculture based society. In Korean consciousness, evil spirits are thought to bring disease or disaster to humans, so they should be good for evil spirits. This is a ritual that goes hand in hand with the Confucian Yeoje and the Buddhist Suryukjae. Most traditional plays, including masque performance, tend to weaken and become stifling after the designation of intangible cultural properties. However, shaman's play is transformed every time it is executed and is given a new meaning. Depending on the ability of the shaman to respond to and accommodate social change, adaptability is excellent depending on the situation in the field. Shaman's play has richness, prevent calamity and playful elements such as imitation of god and sexual connection based on the element of shamanism. In addition, it is necessary to pay attention to the meaning and the direction of Shaman's play because it is differentiated into play including social subject beyond mere magic imitation.

• (The) Research of the performance art and culture
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• no.23
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• pp.63-103
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• 2011

This paper inquires closely into the background of pansori gosu(drummer) and his social position based on documents and oral materials and the performance features of gosu in the entire process of pansori performance, 'preparation', 'performance' and 'aftermath', focused on the relationship between the changja(singer)-gosu. In the past, some gosus were ex-tightrope performers. Their social position and working conditions were better than that of the ex-tightrope performers but were worse than that of the pansori singer. After 1910's, people formed some special sense about the gosu due to the change of the space for pansori performances and the technological advances on the media, and gosu's conditions improved. The theory of pansori drum gradually began to be established well. The function and the role of gosu in the whole process of pansori performance may be summarized as follows. To begin with, the training with various and a lot of singers is required in the 'preparation'. Rehearsals are divided into individual practices and joint practices, and the latter can be controlled by the level of the capacity of gosu and the degree of the experience between chanja-gosu. Next, bobiwi(flattering drumming) and chuimsae(encouraging remarks) are important in tbe 'process'. The gosu has to share the speed of one jangdan(rhythmic patterns) and the accent of the sori and adjust his enery. Besides, he has to acknowledge the naedeureum(beginning sign) and reply with changja's singing. In formal performances, working in harmony with changja and gosu and their joint experiences are necessary for the gosu; in pansori contests, giving chanja a stability; in contests for gosu, drumming skill, position, chuimsae; in small performances and new adaptation of pansori, cheap fees and positive response of the transformational play or ad-lib; in lecturer concerts, reacting quickly to rapidly changing situations. Chuimsae is way which gosus and audiences express their feeling together, however, its context and sound are different. Finally, 'aftermath' is a process the pair of chamgja and gosu mutually evaluates about performance or audiences estimate that.

• (The) Research of the performance art and culture
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• no.38
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• pp.249-275
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• 2019

Gangneung farm song is important for the ritualistic labortheatricals. Especially, in the theatrical process program, the songsof weeding, such as Haksan Odokkteggi and Ssadae, were alsoincluded to represent the agricultural ritualistic prayer for goodharvest. The use of Gangneung farm song is attractive in termsofthe circumstances. There is no chance of success as a plan simplyfor local events. As a comprehensive art, Gangneung farmsongshould simultaneously revitalize locality, representability andglobality. In this context, three directions are suggested dependingon the development progress. The second direction to the thirddirection are mainly oriented toward government-local authoritycentered support, but, in particular, the third direction should aimtobe an open archive in which the public and the contents prosumercan participate. In the production of the traditional content, OSMUmust be endlessly recreated and spread through 'diversity' and'interrelationships'. The contents utilization was discussed based on the transmissiondetails and analysis evidence of Gangneung Haksan Odokttegi. Thediversification of the way of performing farm song and the folk songs that can induce interest were proposed. Furthermore, basedon the fact that 12 songs classified into 8 work types, there-creation of the contents that focus on the playful aspect of theperforming arts was also proposed. In addition to suggestingthedesirable discourse of the performance groups, the experienceprogram development, education, public relations andcommunication reinforcement based on the narrating principlesoffarm songs, and the development and execution of farmsongprograms based on the tradition and the event demands wereproposed. While mentioning the necessity of value creation, thevitality of performing arts skills that put emotion, imagination, fun, sympathy, and etc. on the original form and the model of farmsongs should be supplemented to Gangneung Haksan Odokttegi. The independent transmission aspect of Gangneung Arirangisalso positive. There are difficulties of reduction of traditionalitydueto the designation, standardized transmission, lack of developmentof voluntary performances, and demonstration-centeredtransmission. Narrowly, we focused on the education andvitalization directions in terms of the capacity building of theconservation council itself. By embodying the essential value of theagricultural literature that farm songs possess, it can bringimpression of all worlds, all lives, communication and sharing, anddraw inspiration from the humanistic view of the world andemotion. The reconstitution of agricultural heritage, theconstruction of a storytelling linked with the concrete objects suchas Beomil National Preceptor, Gulsansa, FlagpoleSupport(Dangganjiju), Seokcheon, Hakbawi rock, and etc., andtheestablishment of fusion type farm song museum were proposed. In terms of culture industry, we requested active support fromtheinstitutions including local governments and various farmsongstorytelling creation projects.

• Food Engineering Progress
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• v.23 no.1
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• pp.7-15
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• 2019

The impregnation of solid foods into the surrounding hypotonic or hypertonic solution was explored as a method to infuse NaCl in pork loin cube without altering its matrix. Mass transfer kinetics using a diffusive model as the mathematical model for moisture gain/loss and salt gain and the resulting textural properties were studied for the surrounding solutions of NaCl 2.5, 5.0, 10.0 and 15% (w/w). It was possible to access the effects of brine concentration on the direction of the resulting water flow, quantify water and salt transfer, and confirm tenderization effect by salt infusion. For brine concentrations up to 10% it was verified that meat samples gained water, while for processes with 15% concentration, pork loin cubes lost water. The effective diffusion coefficients of salt ranged from 2.43×10^-9 to 3.53×10^-9 m²/s, while for the values of water ranged from 1.22×10^-9 to 1.88×10^-9 m²/s. The diffusive model was able to represent well salt gain rates using a single parameter, i.e. an effective diffusion coefficient of salt through the meat. However, it was not possible to find a characteristic effective diffusion coefficient for water transfer. Within the range of experimental conditions studied, salt-impregnated samples by 5% (w/w) brine were shown with minimum hardness, chewiness and shear force.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.157-195
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• 2013

대순진리회는 '구천응원뇌성보화천존강성상제(이하 '구천상제')'를 주신(主神)으로 신앙하는 종교단체이다. 그렇다면 대순진리회의 '구천상제'와 중국 도교에서 모셔지는 '구천응원뇌성보화천존'(이하 '보화천존')은 어떤 연관성이 있는 것인가? 이런 질문을 토대로 본 글에서는 이 신들의 기원과 칭호, 도세법문(度世法門 : 세상을 제도하고자 펼친 법도) 등의 관점에서 그 차이점과 공통점을 하나씩 비교해 보았다. 먼저 기원이라는 측면에서 '구천상제'와 '보화천존'을 비교해보면, '구천상제'는 천지인 삼계의 최고신으로서 강씨 가문을 선택하여 인간의 육신으로 태어났다. 강씨 성은 상고 신농씨에서 시작되었는데, 고대 문헌에 근거하면 신농씨는 태양신, 남쪽, 불(火) 등으로 상징화된다. 이런 상징들은 '구천상제'가 인간으로 태어날 때 나타난 "하늘이 남북으로 갈라지다", "큰 불덩이가 몸을 덮치다", "천지가 밝아지는도다" 등의 현상들에서 찾아볼 수 있다. 도교의 '보화천존'은 뇌신의 특징을 가지면서 일신(日神), 월신(月神)과 관계를 맺고 있는데, 이런 면들은 신농씨로부터 분석한 '구천상제'의 신적 기원과 일치하고 있다. 또한 도교에서는 신농씨가 다스리던 세상을 중국 상고시대의 가장 이상적인 사회형태로 보고 있는데, 이것을 '구천상제'가 건설하려는 후천선경과 연관 지어 생각해보면 '구천상제'가 신농씨의 후손인 강씨 종가에서 태어난 배경을 이해할 수 있다. 도교의 '보화천존' 역시 중생의 이익을 도모하고, 조화로운 인간세상을 만드는 것을 목표로 삼고 있으며, 이것은 대순진리회 '구천상제'가 행한 대순의 목적과 거의 비슷하다고 볼 수 있다. 다음으로 '구천상제'와 '보화천존'은 칭호에서도 공통점과 차이점을 살펴볼 수 있다. 단적으로 말하자면, '구천상제'에는 '보화천존'에 비해 '강성상제'라는 칭호가 추가되어 있다는 것이다. 또한 도교에서는 '보화천존'을 최고신으로 모시지 않으며, '구천상제' 신앙에서는 '보화천존' 신앙에서와 달리 뇌신과의 관계에 대한 설명을 찾아볼 수 없다. 마지막으로 '구천상제'와 '보화천존'의 도세법문을 비교해보면 첫째, 구천상제는 세상이 혼란, 불공평, 죄악에 빠졌기에 육신으로 인간 세상에 강림한 후 대순진리를 선포하였다. 이와 유사하게 보화천존도 천하와 인간세상을 순시하여 죄악과 겁액을 없앤다는 '순시천하(巡視天下)' 사상이 있다. 물론 여기에는 차이점이 존재하는데, 그 중 하나는 '보화천존'은 순시할 때 인간의 육신으로 화하지 않았다는 점이다. 또 다른 하나는 '보화천존'이 인간 세상에 창교의 방법을 통하여 선경을 건설하고자 하는 목표를 전해주지 않았다는 점이다. '보화천존'은 교리를 가르치거나 신통을 발휘하는 데에만 중점을 두고 있다. 둘째, '구천상제'가 내린 가르침인 해원상생은 후천선경을 건설하기 위한 수단과 과정이다. 도교의 '보화천존'도 인간이 지은 많은 죄악과 겁액은 세상 사람들이 맺은 원한과 관계가 있으므로, 이런 겁액과 죄를 해소하려면 해원부터 해야 한다는 것을 수차례에 걸쳐 언급하고 있다. 도교에서 말하는 '해원'의 구체적인 내용은 주로 인간의 시비, 질병, 겁액에 관한 것이며, 그 해결 방법으로는 주로 마음속으로 『옥추보경』을 읽는 것이다. 이를 '구천상제'의 '해원상생' 가르침과 비교하면 그 사상의 폭이나 깊이, 중요성, 이론적 측면 등에서 비교적 간단한 형태로서 체계적인 면모로까지 나아가지는 못하였다. 셋째, '구천상제' 는 곤경에 처한 사람이 신명의 호칭을 부르면 그에 상응하는 신명이 달려와서 구원해준다는 '소리감응' 방법을 사용하고 있는데, 이 방법은 도교의 '보화천존' 역시 사용하고 있는 것이다. 넷째, '구천상제'는 과오를 범한 사람이 자신의 과오를 뉘우치면, 그 다음에 상제의 용서를 받음으로써 그 원한이 풀리게 된다는 참법(懺法 : 懺悔法)을 세인(世人) 교화에 자주 사용하였다. 물론 이것은 해원상생의 구체적인 적용이라 할 수 있다. 기능면에서 보면 이 방법은 『구천응원뇌성보화천존옥추보참(九天應元雷聲普化天尊玉樞寶懺)』의 참의(懺儀)와 공통되는 점이 있다. 참의는 수도자 스스로 자신의 잘못을 뉘우치고, 수도에 정진하며, 사회의 안정을 도모하고, 포덕에 힘쓰고, 악을 물리치고 선을 널리 펼친다는 것인데, 이런 의미에서 양자는 일치한다고 생각된다. 필자가 생각하건대, 대순진리회의 '구천응원뇌성보화천존강성상제'와 도교의 '구천응원뇌성보화천존' 사이에는 공통점이 아주 많지만 동시에 차이점 또한 적지 않다. 만약 더욱 다양한 자료들을 수집하여 더욱 깊고 광범위한 연구를 진행한다면 한국 대순진리회와 중국 도교, 특히 도교의 뇌법종파(雷法宗派)와의 상관관계를 해석하는 데 큰 도움이 될 것이라 생각한다.

• Korean Journal of Culture and Social Issue
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• v.18 no.2
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• pp.301-327
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• 2012

This study investigated body images based on the survey data drawn from college students in three East Asian countries(Korea, Japan, and China). 347 Korean, 341 Chinese, and 271 Japanese college students responded to questions designed to measure body images such as body-related values (operability, inclination, locus of evaluation, and instrumentality of appearance), body esteem (appearance, and health), and objectified body-consciousness ( surveillance and shame). The results showed that body images differ among countries. Regarding body-related values, Korean students have least conservative beliefs and followed by Japanese, and Chinese. Korean students showed the highest acceptance level for the voluntary body alteration(operability), highest inclination to body appearance over health. They also showed the strongest tendency of evaluating their body from the observer's point of view and the strongest belief about the social utility of body appearance compare to Japanese and Chinese students. Appearance- esteem of Korean was similar to Chinese but higher than Japanese. Surveillance and shame about body appearance of Korean students were similar to Japanese but higher than Chinese. Compare to male students, females showed stronger belief about the body appearance over health, lower appearance esteem, and higher surveillance and shame about body. Korean women showed the least conservative body-related values, and the levels of body appearance esteem and objectified body consciousness were located in between Japanese and Chinese women. Japanese women showed especially low body appearance esteem and highest surveillance and shame. Chinese women showed the most conservative body-related value, the highest appearance-esteem, and the lowest surveillance and shame. It was revealed that the body-related values indirectly affect to appearance-esteem through the mediating role of objectified body consciousness in Chinese and Japanese samples, but that the body-related values had direct effect on appearance-esteem as well in Korean sample.

• Korean Journal of Heritage: History & Science
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• v.56 no.4
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• pp.110-130
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• 2023

New years' rites serve a religious function to wish for well-being during the year by bidding farewell to the previous year and welcoming the next. In Japan, in mid-December, to welcome Toshigami, kadomatsu, and shimenawagazari are prepared, as well as osechi ryori to be eaten at the beginning of the year. On New Year's Day, people go to shrines and bow to the gods while saying Hatsumode (初詣). On the fifteenth day of the first month, in the course of a rite called Dondoyaki, all the decorations used in the first month and the amulet used in the previous year are burned. In Korea, when the Lunar New Year approaches, people prepare for their ancestral rites and clean their houses. On the first day of the new year, people hold ancestral rites for their ancestors. There are many different seasonal rites, taking place from the beginning of the year to the full moon. In China, Danwonban (團圓飯), in which the whole family sits together and eats on New Year's Eve, is important. Lights are brightly lit up all night, and the sound of firecrackers outside rings out loudly. On the door, the word chun-ryun is attached to wish for prosperity in the new year. According to the cycle of the four seasons, the first lunar month contains a high proportion of the seasonal rites that are repeated every year. The first month represents the beginning of a year, and various rituals are performed in order to wish for good health and abundance during the coming year. In addition, the "folk religious world view" is integral to annual new years' rites, so it is not difficult to understand the religious character and structure of the Korean, Chinese, and Japanese annual ceremonies. This study examines the current status of annual new years' rites in Korea, China, and Japan, and how the rites are structured according to the inflection points in the year. In addition, religious characteristics are reviewed in terms of gods, predictions, and fertility prayers, exorcisms, health, and restoration. In this way, it can be seen that various religious elements such as shamanism, agricultural faith, ancestor worship, Shintoism, Taoism, Confucianism, and Buddhism can be witnessed in the annual new years' rites of Korea, China, and Japan. In addition, differences in the presence or absence of these are shown to depend on the country.