• Journal of Preventive Medicine and Public Health
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• v.30 no.2 s.57
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• pp.381-391
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• 1997

In an epidemiological study of metal workers exposed to metalworking fluids (MWF), the prevalence time of Evolution, seasonal occurrence and clinical type of contact dermatitis were investigated. Compostional analysis of MWF with HPLC, dermatological examination and two consecutive questionnaire surveys were conducted. Study population was divided into two groups ; workers contact to cutting oil and workers contact to rust preventive oil. In the analysis of MWF, aliphatic hydrocarbons, having 12-20 carbons, was most common composition(49.04%) of cutting oil otherwise, major contents (90.99%) of the rust preventives oil were aliphatic hydrocarbons composed of 6-9 carbons. The frequency (point prevalence) of contact dermatitis(CD) was 7(12.7 per 100 subjects) in the dermatological examination of 55 workers. As the result of second survey for contact dermatitis, cumulative prevalence of oil working full-time and recent 1 year prevalence in two groups were 28.0, 16.7 and 15.1, 12.5 per 100 subjects. There were no difference in the prevalence of CD by oil, age, oil contact duration. Summer is the most common evolution season in workers exposed to cutting oil, but not in workers exposed to rust preventive oil. Major clinical type of CD was erythematous papules in both groups. It presents the importance of preventive measures that 51.1% suffer from contact dermatitis had medical care at their own expense, and 47.1% of them felt serious about their contact dermatitis. From the fact that 68.6% think cotton gloves protective apparatus, we emphasize the need for health education.

• Journal of Nutrition and Health
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• v.50 no.3
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• pp.270-283
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• 2017

Purpose: This study was conducted to examine coffee consumption behaviors, dietary habits, and nutrient intakes by coffee intake amount among university students. Methods: Questionnaires were distributed to 300 university students randomly selected in Gongju. Dietary survey was administered during two weekdays by the food record method. Results: Subjects were divided into three groups: NCG (non-coffee group), LCG (low coffee group, 1~2 cups/d), and HCG (high coffee group, 3 cups/d) by coffee intake amount and subjects' distribution. Coffee intake frequency was significantly greater in the HCG compared to the LCG (p < 0.001). The HCG was more likely to intake dripped coffee with or without milk and/or sugar than the LCG (p < 0.05). More than 80% of coffee drinkers chose their favorite coffee or accompanying snacks regardless of energy content. More than 75% of coffee takers did not eat accompanying snacks instead of meals, and the HCG ate them more frequently than LCG (p < 0.05). Breakfast skipping rate was high while vegetable and fruit intakes were very low in most subjects. Subjects who drank carbonated drinks, sweet beverages, or alcohol were significantly greater in number in the LCG and HCG than in the NCG (p < 0.01). Energy intakes from coffee were $0.88{\pm}5.62kcal/d$ and $7.07{\pm}16.93kcal/d$ for the LCG and HCG. For total subjects, daily mean dietary energy intake was low at less than 72% of estimated energy requirement. Levels of vitamin C and calcium were lower than the estimated average requirements while that of vitamin D was low (24~34% of adequate intake). There was no difference in nutrient intakes by coffee intake amount, except protein, vitamin A, and niacin. Conclusion: Coffee intake amount did not affect dietary nutrient intakes. Dietary habits were poor,and most nutrient intakes were lower than recommend levels. High intakes of coffee seemed to be related with high consumption of sweet beverages and alcohol. Therefore, it is necessary to improve nutritional intakes and encourage proper water intake habits, including coffee intake, for improved nutritional status of subjects.

• (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.