• Journal of the Korean Society of Food Science and Nutrition
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• v.32 no.2
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• pp.295-301
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• 2003

This study was carried out to investigate perception about body image, dietary attitude, nutrient intake and dietary self-efficacy of high school students in Pusan. A questionaire survey was distributed among 491 high school students. The survey was conducted from April 8 to April 22 in 2002. The results are summarized as follows. Forty percents of the underweight group, 53.9% of the normal weight group, 61.8% of the overweight group and 48.2% of obesity group have correct perception about their body image. Most of the students were concerned with their body image and weight control. Obesity of parents was significantly correlated with obesity of the subjects (p<0.01). The higher obesity rate, the lower dietary self-efficacy. The higher dietary self-efficacy, the higher dietary attitude. There was a significant positive correlation between the education level of their parents and dietary attitude of the subjects (p<0.01) and a significant negative correlation between obesity rate of their mothers and dietary attitude of the subjects (p<0.01). Dietary attitude scores showed no significant difference among the groups. Intakes of most nutrients, except protein, niacin and vitamin C, were lower than those of the recommended dietary allowances for Koreans. Therefore, proper nutrition education is required to improve their nutritional status and dietary self-efficacy.

• Journal of dental hygiene science
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• v.8 no.4
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• pp.233-239
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• 2008

The purpose of this study was to survey the knowledge and awareness of dental hygienists and dental hygiene students about hepatitis B in an attempt to lay the solid foundation for the prevention of hepatitis B and infection control, as dental hygienists were highly likely to be exposed to HBV during job performance. The findings of the study were as follows: 1. 32.5% of the dental hygienists and 15.6% of the dental hygiene students were aware of their own HBsAg and HBsAb states. The dental hygienists who were cognizant of the states statistically significantly outnumbered the dental hygiene students who were (p=.000). 2. As for vaccination against hepatitis B, 71.8% of the dental hygienists and 47.3 % of the dental hygiene students were inoculated against it. The dental hygienists who were vaccinated against it outnumbered the dental hygiene students who were, and the disparity between the two was statistically significant (p=.000). 3. In the event of those who were vaccinated against hepatitis B, the dental hygienists were better cognizant than the dental hygiene students of the right time for the vaccination, required vaccination frequency (three times) and confirmation of the formation of hepatitis B antibody (p=.000). 4. Regarding awareness of hepatitis B infection route, the dental hygienists knew significantly better than the dental hygiene students that hepatitis B might be infected via blood (p=.030), sexual relations (p=.000), contaminated needle sticks (p=.000), mothers with hepatitis B positive during delivery (p=.000), toothbrushes/razors (p=.000) and exchange of drinking cups (p=.000). 5. As to the relationship between health status and knowledge on hepatitis B infection route, the respondents who were in bad shape had the best knowledge about that, followed by those in an average state of health and healthy respondents. And the dental hygienists had a significantly better knowledge than the dental hygiene students (p=.001). 6. Just a small number of the dental hygienists and students knew about the hepatitis B-related past experiences of their families, and the gap between the two was insignificant.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.153-184
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• 2016

This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.

• (The) Research of the performance art and culture
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• no.23
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• pp.37-61
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• 2011

The Noh(能) performance is a traditional drama that represents Japan. The Noh performance was approved in the background of religious thought such as Shintoism(神道), Buddhisms(佛敎), and Syugendo(修驗道). Especially, the influence from Shugendo is large. Shugendo was active in the Middle Ages. Especially, the influence from Shugendo is large. Shugendo was active in the Middle Ages. The Noh was approved while receiving a large influence from Shugendo. It can know the feature of the Shugen(修驗) culture in the Middle Ages through the consideration of . Moreover, the appearance of the training of 'Yamabusi(山伏)' can be seen. "Yamabusi" has not been paid to attention up to now in the research of . And, the focus was appropriated to Yamabusi and it researched in this text. Moreover, the problem of "Chigo(稚子)" is thought through . "Chigo culture" was general in the Middle Ages. It is thought that "Chigo culture" is reflected in . is an Noh performance for the boy named 'Wakamatsu' to enter the mountain and to train. It is because mother's sickness was cured. However, the boy gets sick while it is training. It was dropped to the valley according to the law of Shugendo, and it died. However, it revives by the Yamabusi's prayers. 'Taniko' is to drop to the valley and to bury it when the Yamabusi gets sick while lived. The title of the Noh originated in here. has elements of history, content of training of Shugendo, "Filial piety", and the Chigo culture, etc. These are features of the culture in the Middle Ages. It is not only a sad content though this is a content of the cruel remainder. It is because of the revival though waited rapidly at the end. As for the difficulty of training is drawn in the round, and the appearance of the training at that time is understood well. The essence of Shugendo is to train in the mountain. Supernatural power can be obtained through training. Moreover, it was thought that it was able to be newly reborn through training. The leading part of Shugendo is an Yamabusi. The Yamabusi took an active part in not only the mountain but also the village. The Yamabusi is ordinary people's lives and because the relation is deep, an important factor it knows the folk customs of Japan. The word 'Chigo' is not written in . However, a spectator at that time is 'Chigo' Wakamatsu and is already sure to have understood 'Chigo'. Because everyone knew the Chigo culture in the Middle Ages. A religion at that time and knowledge of the society are necessary to understand the play of Nho well.

• (The) Research of the performance art and culture
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• no.18
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• pp.413-444
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• 2009

This paper is an analysis of stage and performance elements for the ceremonial procedures and dance featured in bongsudang-jinchan, a feast celebrating the 60th birthday of Hyegyeong-gung Hongssi (Crown Princess Hong of Hyegyeonggung), the mother of King Jeongjo, which took place in Hwaseong haegung palace in 1795. The primary sources used are data on bongsudangjinchan recorded in Wonhaeng-eulmyojeongriuigwe, Jeongjo-sillok, Hongjae-jeonseo, pictorial sources such as Folding Screens of Hwaseong-neunghaeng and Hwaseong Ilgi, which is a journal in Korean by Yi Hui-pyeong. A court ceremony to offer music, dance, flowers, and food, as well as wine and poetry which express the sentiments of chung (fidelity) and hyo (filial piety) was considered a national ceremony and has constituted a unique musical culture during the 500 years of Joseon dynasty. However, after the fall of Joseon dynasty, ceremonial music and dance, which have been organically linked within the overall symbolic system of ye (courtesy), became scattered to become independent 'pieces.' As a result, all of their philosophy, principles, and the time-space interpretation of court music and dance became greatly reduced, leaving only the artistic expression and formal structure of the music and dance to become emphasized. Since the 1990s, there has been many research and events aiming to re-create the court ceremonial tradition, resulting in the increase of the related performance activities. This is especially true with bongsudang-jinchan, which is now being performed on modern stage in various forms. However there are still many problems to be solved, such as the issue of re-creating and restoring the original, and the question of artistic value found in the traditional pieces. Until now, much focus has been paid to the outer re-construction of uiju document as recorded in Wonhaeng-eulmyo-jeongriuigwe. On the other hand, there lacked an in-depth study which analyzes the stage situation and performance elements. Therefore in this paper, after focusing on the stage structure and performance elements, it is concluded that bongsudang-jinchan, the only court feast to be held in Haeng gung, not only consists of the fundamental aspects of court performance principle as 'governing through ye and ak (music),' but also served as an important occasion to bring together the sovereign and the subject. Bongsudang-jinchan had features of both naeyeon (feast for ladies) and oeyeon (feast for gentlemen). It minimized the use of screens and allowed every guest to enjoy food, music, and dance together, but provided a separate tent for foreign guests, maintaining the ideal balance between equality and distinction among different gender and social status. A screen symbolizing the venue for the feast is placed for all of the government officials. The king then pronounces the beginning of the banquet in which the ideal of gunsin-dongyeon (king and officials dining together) is realized. This indicates that bongsudang-jinchan, compared to other court ceremonies that emphasize the principle of yeak (courtesy and music), focuses more on the spirit of harmony and rapprochement. The king played a more active role in bongsudang-jinchan than in any other royal feasts. Examples as recorded in uiju documents are; Jeongjo's conversation with his retainers after the 7th wine, king's bestowing of food and flowers to the officials, writing his own majesty's poems with regard to the festival, and asking the retainers to write replying poems. All these played an important part in making the occasion more rich, extensive, and meaningful. Moreover, as analysis of the structure of orchestral music and court dance featured in bongsudang-jinchan shows, it was like any other court banquet in that it employed minimal use of extravagance in movements and conversation. However, the colors and tonal texture used in the music and dance were more brilliant in this case. Compared to other banquets that took place before king Jeongjo, the dance style was more diverse, which included some of the latest additions. There were past performances arranged anew. Noteworthy are; the incorporation of "Seonyurak (Boat Dance)" and "Geommu (Sword Dance)," traditionally used for local officials and civilians feast, to suit the court taste; and the use of saenghwang (mouth organ), which was a rising instrument in pungnyubang (literati's private salon), for "Hakmu (Cranes Dance)." This especially indicates the nature of the 'open structure' pursued by the court banquets at the time, which strove to break away from the traditional rules and customs and accept something new.

• Journal of Nutrition and Health
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• v.47 no.1
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• pp.77-88
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• 2014

Purpose: This study analyzed the foodservice satisfaction and menu preference of 506 high school boarding students in Jeju surveyed from July 2-30, 2012 with the aim of providing basic data for improving the quality of boarding food-service management. Methods: The data were analyzed using descriptive analysis, t-test, and Pearson's correlation coefficients, using the SPSS Win program (version 12.0). Results: Regarding satisfaction with dormitory foodservice, the satisfaction scores for service and hygiene were 3.46 (out of 5 scales), whereas the score for menu quality was 3.26 points. In terms of satisfaction by meal, dinner showed the highest score, at 3.70 (out of 5 scales). The satisfaction scores for breakfast were significantly higher in girls (3.36) than boys (2.93). Regarding intake of meals provided, dinner showed the highest score, at 3.96 (out of 5 scales), whereas breakfast showed the lowest score, at 3.63 points. Intake of lunch and dinner was significantly higher in boys (4.12, 4.17, respectively) than girls (3.72, 3.76, respectively). Regarding the requirements of subjects for dormitory foodservice, 43.4% of subjects selected improvement of food taste and 36.6% of girls chose menu diversity. In terms of menu preferences for main dishes, the students preferred noodles (4.06) and one-dish cooked rice (3.92) to cooked rice (3.66). The subjects preferred beef rib soup (4.10) and Kimchi stew (3.99) in soups and stews. With regard to the menu preferences for side dishes, steamed foods showed the highest score, at 3.95 (out of 5 scales), whereas seasoned foods showed the lowest score, at 2.89 points. The students preferred beef, pork, and chicken to fish and vegetables. The students preferred dessert the most with fruit juices (4.52). Bread and rice cake were more favored by girls, showing significant differences between boys and girls (p < 0.05, p < 0.01, respectively). Conclusion: Development of a systematic nutrition education program that can encourage practice of proper eating habits is needed. In addition improvement of the quality of boarding school meals through the service of various menus is needed.