• Korean Journal of Culture and Social Issue
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• v.27 no.4
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• pp.561-584
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• 2021

This study was conducted to classify 601 Korean adults into latent classes according to their love types and identify the differences in depression and find variables that affect the latent classes classification. As a result of the latent class analysis, the latent group for love types of Korean adults were classified into the L-H (7.7%) group, which showed the highest level of all three factors of intimacy, passion, and commitment, and the L-MH (33.6%) group, which all three factors were higher than the average, the L-M (39.8%) group with the mean of all three factors, the L-ML (14.6%) group with all three factors lower than the mean, and the L-L (4.3%) group with the lowest all three factors. Also, as a result of ANOVA, the L-MH group was psychologically healthier and more adaptive than the L-ML group. As a result of multinomial logistic analysis, females were more likely to belong to L-M, L-ML and L-L groups than males. In addition, singles were more likely to belong to the L-M and L-ML groups than those who were married. Also, the higher the anxiety attachment level, the higher the likelihood of belonging to the L-M, L-ML, and L-L groups than the L-H and L-MH groups, the L-ML and L-L groups than the L-M groups, and the L-L group rather than the L-ML groups. However, age, neuroticism, and emotional regulation did not affect the classification of latent classes. This study is meaningful in that it identified the various latent classes for the love types of Korean adults more three-dimensionally and suggested the possibility of differential interventions according to the characteristics of each group.

• Korean Journal of Culture and Social Issue
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• v.22 no.4
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• pp.487-522
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• 2016

The main purpose of this research is to investigate Korean adolescents' perception of stress experiences, and related social support. To this end, adolescents were asked about stress events, as well as stress symptoms, in their lives. Also, the adolescents were asked about the people that provided social support and the types of social support provided. The participants were 952 Korean adolescents (Primary 219; Middle 280; High 212; University 241). Among the four measures (stress events, stress symptoms, social supporters, and types of social support), the measure of stress symptoms yielded a reliability of Cronbach α=.88, while the remaining three measures yielded an inter-judger reliability of 89.6%, Kappa=.87. The results were as follows. First, for stress events, the most frequent responses were related to Academic Achievement, followed by Career/Job, Family Relations, Friend Relations, Lack of Capacity, and Financial Difficulties. For high-school students the most frequent responses were related to Academic Achievement, while for university students Career/Job. Second, for stress symptoms there were significant differences among the groups, in that the high-school students showed the highest level of symptoms, while primary school students the lowest. Third, for social supporters, the most frequent responses were related to Friends, followed by Myself, Parents, Teacher, Siblings, and Seniors/Juniors. As the groups aged (from primary to university), support from Friends and Seniors/ Juniors increased, while support from Parents decreased. Fourth, for the types of social support, the most frequent responses were related to Emotional Support, followed by None, Advice, Supporter Directly Solved Problem, and Talked with Me. The highest frequencies of responses were found for Emotional Support among all groups. As the groups aged (from primary to university), Advice increased while Supporter Directly Solved Problem decreased.

• Korean Journal of Culture and Social Issue
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• v.22 no.4
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• pp.523-541
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• 2016

Both the child's and defendant's testimonies play crucial roles in the court's ruling of a child abuse case. Thus, empirical studies examining a child's truthful report, that is, disclosure, of his or her experience and recantation of the disclosure have manifold practical implications. The objective of the present study was to examine how easily a child recants his or her testimony after witnessing and disclosing an adult engaging in a small mistake. Furthermore, this study examined whether the child's age and emotional support from his or her caregiver predict the recantation of the child's testimony. Children of age 5-8 years played with dolls with the experimenter and witnessed the experimenter breaking the doll mask. The experimenter asked the children to keep it a secret. Then the children had the first memory interview, during which the interviewer induced the child to disclose the incident. Based on the treatment conditions, some children were provided supportive feedback while other received unsupportive feedback from their primary caregivers (mother) regarding the disclosure, then were interviewed for the second time. First, the author of this study examined whether the children would recant their disclosure (whether they would deny the incident after telling the truth of about what happened to the doll), and also examined the features of the child's voluntary reports, that is, the degree of their honesty. The findings of the experiment indicated that there were age-specific differences in the frequency of recantation, meaning that older children (8-9-year-olds) showed a stronger tendency to maintain their recantation in the second interview than relatively younger children (6-7-year-olds). Furthermore, children who received supportive responses from their mothers regarding the disclosure demonstrated more honest reports compared to those who received unsupportive responses from their mothers. The findings of this study assist the understanding of the effects of social-motivational factors on the process of children disclosing the truth when voluntarily recalling a negative incident that they had experienced and provide practical implications in legal aspects.

• Korean Journal of Culture and Social Issue
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• v.24 no.2
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• pp.273-300
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• 2018

In order to analyze the experience of women from the provinces settling in Seoul, the current study conducts in-depth interviews on seven women who are working in Seoul after coming up to Seoul to attend and graduate from university. The results of the interview were analyzed using grounded theory methodology, under which the open coding extracted one hundred ten concepts, twenty-one sub-categories, and eleven categories encompassing them all. Causal condition is 'difficulty of settling in Seoul' and contextual conditions are 'intensification of psychological anxiety', 'reduction in quality of life', and 'continuation of economic instability'. The central phenomenon is 'dilemma of continuing life in Seoul' and intervening condition is 'diagnosis of ten years after coming up to Seoul'. Action/interaction strategies are 'changes in personal life', 'securing economic abilities through a stable job', and 'finding ways to participate in the society', while the result was 'choosing whether to continue living in Seoul'. The paradigm of experience of women from the provinces settling in Seoul proceed from coming up to Seoul for university to becoming independent, adapting to life in the city, experiencing growth and failures, facing challenge and searching for solutions, and conducting self-evaluation and making new choices. The participants reported that they were aware of differences and experienced anxieties as a stranger in Seoul even after living in the city for ten years; the problems they face have become more complex and diverse since when they were in university, and while they launched a career and making money, the gap between them and their peers from Seoul has not closed. The women also express desperation that they may need to leave Seoul to find alternatives to problems caused by accumulated stress and social problems that cannot be solved by an individual. In conclusion, the current study confirmed that efforts by individuals can only have limited effects in helping women from the provinces to settle in Seoul, indicating that detailed policy plans are required to solve social issues in the overall Korean society.

• (The) Research of the performance art and culture
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• no.41
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• pp.133-156
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• 2020

This is a paper that examines the meaning and changes of how Dalgang Song, a parenting song, is accepted in pansori works and how it plays a role in the narrative of the work. In Chapter 2, Compared the lyrics of Dalgang-Dalgang in actual parenting scene and Dalgang-Dalgang in Pansori's work. As a result, the songs in Pansori, show some differences in lyrics, but most of them kept the narrative structure intact. Among them, Gangreung-maehwa-ga maintained the phrase "Dalgang-Dalgang" in front and back, making the least changes. Simcheong-ga and Jeokbyeok-ga maintained their epic structures, but the the front and the rear phrase turned into a "Uh huh, Doong doong". And Dalgang-Dalgang was sung mostly by its mother or grandmother at the actual parenting scene, but the song in Pansori, was all sung by men. Dalgang song in Pansori, had a mostly Gyemyeon melody due to the genre characteristics of Pansori. Also Dalgang-Dalgang for actual parenting, was sung with a leisurely, soft beat. But Dalgang song in Pansori's works were sung rhythmical with Jungjungmori rhythm or Jajinmori rhythm to maximize joy. In Chapter 3, I discussed the roles and meanings of Dalgang song contained in Pansori. Dalgang-Dalgang of Simcheong-ga appeared in the crucial process of Sim Hak-kyu's return to will of life through Simcheong after the death of his wife. In Jeokbyeok-ga, Dalgang song also appeared as a tool to recall the happy memories with his son. On the other hand, Dalgang-Dalgang of Gangreung-maehwa-ga played a role of expressing affection for relationships between men and women, not between parents and children. This is beyond the original meaning of parenting, which means the hedonistic and excessive affection of Mr. Gol. The desire to change a relationship between a man and a woman into between parents and children is also found in Kim Yeon-soo's Chunhyang-ga. This change is an example of how the role and meaning of Dalgang song has changed dramatically as it was inserted into pansori. And the reason why Dalgang-Dalgang was so important in the narrative of Pansori was because of The lyrics of the song contain the love of the baby.

• (The) Research of the performance art and culture
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• no.19
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• pp.5-33
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• 2009

Jain-Danoje's course since modern is not different with almost all of folk performances, which were restored and reconstructed with a background of the designation of an intangible cultural heritage and National folk arts contest sine the 1960s. Generally, these folk performances were decontextualized in course of extinction and reappearance, and recontextualized in course of new directions on tradition. Also, the performances were interpreted differently and transformed by the main constituents of reappearance. Jain-Danoje nowadays has a regular form just at that time that has been designated as a cultural heritage at 1970s. But, today's Jain-Danoje is clearly different with the last appearance in 1936 and some Literature and jainhyun-eupji. I think such differences would stems from the process of reproduction. From this perspective, I had investigate Old literature and the early days report, and the current text. Especially, I will show the considerable change which has been occurred in the Yeowonmu and Hojanggut, the central role to configure that identity, by comparing past and today. As a result of consideration, today's form of the Yeowonmu and Hojanggut are created texts that mind the designation of an intangible cultural heritage and National folk arts contest. These texts has been reproduced without understanding about structure and current of folk festival and state of performance which has been transmitted on premodern society. some intellectuals search for an archaic form of Jain-Danoje based on jainhyun-eupji that created in 1895, except the other jainhyun-eupji. Moreover, because of the understanding with a bias, they can't grasp the meaning about the religious service for Hanjanggun, and they can't see the facts of Yeowonmoo. In addition, they were aware of 'o-sin' that led by Hojang as a fancy dress parade in a carnival, and that is recognized as a component of Jain-Danoje, so there was other text which is different from our own festival.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.109-141
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• 2022

As many perhaps already know, in East Asian thought there are two aspects of all things such as light and darkness coexist and are called Yin-Yang (陰陽). The initial concept of Yin-Yang was just a simple expression meant to depict natural phenomena, but it gradually became the central concept in explanations of creation and the changes that undergo all things in the universe. The study of the ordering principle of nature that was known as Myeongli (命理) also examined the interrelation between the sky and the earth and divided the two into Ten Celestial Stems (天干 cheongan) and the Twelve Earth Branches (地支 jiji) based on Yin-Yang theory. This thesis analyzed contents of the relationship between Ten Celestial Stems and the Twelve Earth Branches in terms of the patterns of Mutual Aid (相助 sangjo) and Mutual Contention (相剋 sanggeuk) through a literature review and exploration of their common features and differences. Different categorized phenomena under the pattern of Mutual Aid include Tonggeun (通根 root downward) and Tugan (透干 appearance of the upward). Tonggeun means that signs in the Celestial Stems took root in their counterparts of the Earthly Branches. In the Celestial Stems, there is also Tonggeuncheo (通根處 a place to root downward) which in relation to the Earthly Branches show that the same five phases become Samhap (三合 combined three ways to gain power) and Banghap (方合 gathering in the same season). The methods of seeing Tonggeunryeok (通根力 power of a downward root) are as follows: First, it is seen by the places where Tonggeun takes hold. Ilgan (日干 the Celestial Stem of a birthday) is ordered as month (月 wol) > day (日 il) > hour (時 shi) > year (年 nyeon), and other Celestial Stems appear ordered as month > sitting > close place. Second, it can be seen by the characteristics of Earthly Branches that Tonggeun has taken hold. The Earthly Branches are ordered as Rokwangji (祿旺支 vigorous land) and Jangsaengji (長生支 newborn land) > Yeogi (餘氣 remaining energy) > Myogo (墓庫 storage and burial grounds). Tugan is the concept that the main agent was changed to Tonggeun, which means that the spirit of the Earthly Branches is manifested in the Celestial Stems. And the five phases hidden in the Earthly Branches will be able to play their roles as they are revealed. There are also the phenomena of Gaedu (蓋頭 the heavenly destroying the earthly) and Jeolgak (截脚 the earthly destroying the heavenly) which are concepts that convey that the Heavenly Stems and Earthly Branches can mutually destroy one another. There are different opinions on Gaedu because some adopt viewpoints of just focusing on the Celestial Stems and considering it only in terms the Celestial Stems destroying the Earthly Branches. But, the vast majority of scholars think that the Celestial Stems weakens the role of the roots by destroying the Earthly Branches. Jeolgak, the reverse concept of Gaedu, weakens the spirit of the Celestial Stems as the Earthly Branches destroy them, and this is associated with the strong possibility that one is fated to experience disharmony.

• Korean Journal of Animal Reproduction
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• v.23 no.2
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• pp.149-157
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• 1999

The functional role of cumulus cells on the penetration and polyspermy during in vitro fertilization in porcine was examined. The penetration rate was significantly higher (P＜0.01) in oocytes with (61%) than without (25%) cumulus cells, but significant differences in polysper-my rates were not observed. When hyaluronidase was added to the fertilization medium with different concentrations, penetration rates in oocytes with cumulus cells were higher than in oocytes without cumulus cells at 0 (61% vs 34% ; P＜0.05), 0.01 (56% vs 35% ; P＜0.05), 0.1 (66% vs 30% ; P＜0.05) and 1.0mg/$m\ell$ (39% vs 27%). The polyspermy rates were lower in oocytes without than with cumulus cells, and had a tendency to decrease with high concentrations of hyaluronidase. In another experiment, the penetration and polyspermy rates had a tendency to increase as time of sperm-oocyte culture was prolonged. At 16 and 20 h after insemination, the penetration rates were significantly higher (P＜0.05) in oocytes with (48 and 62% for 16 and 20 h) than without (25 and 31% for 16 and 20 h) cumulus cells in medium containing hyaluronidase. Polyspermy rates were significantly (P＜0.05) lower in oocytes without (13% and 16%) than with (37% and 48%) cumulus cells at 16 and 20 h after insemination. In cumulus-free oocytes inseminated in medium containing different concentrations of cumulus cells, the penetration rates were significantly (P＜0.05) higher in medium with than without hyaluronidase. The proportion of polyspermy was lower in medium without than with hyaluronidase at 0 (10% vs 0%), 10$^2$(25% vs 0%), 10$^4$(24% vs 14%) and 10$^{6}$ (29% vs 10% ; P＜0.05) cumulus cells/$m\ell$. These results suggest that cumulus cells can have a positive influence on sperm penetration, its action on polyspermy control does appear to function primarily on zona pellucida by co-culture of cumulus cells and oocytes in medium without hyaluronidase.

• Korean Journal of Animal Reproduction
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• v.24 no.3
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• pp.255-262
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• 2000

The aim of this work was to study the effects of ascorbic acid (Asc) and/or ferrous sulfate (Fe$^{2+}$) and spernatozoa preincubation on the in vitro fertilization in porcine. Porcine follicular oocytes matured in culture were inseminated with frozen-thawed boar spermatozoa preincubated for 0, 1, 2, 3, 4 and 5h. The penetration rates (37~51%) were not significantly different between durations of spermatozoa preincubation in medium with 0.1 mM Asc. The addition of 1.0 mM Fe$^{2+}$ during spermatozoa preincubation were not significantly affecting the penetration rates (41~56%). When spermatozoa were preincubated with Asc and Fe$^{2+}$, the penetration rates had a tendency to increase with time of spermatozoa preincubation, and were significantly (P<0.05) higher in spermatozoa preincubated with that than without Asc and Fe$^{2+}$ for 5 h. On the other hand, when spermatozoa were preincubated in fertilization medium without Asc and/or Fe$^{2+}$, the penetration rates were significantly (P<0.05) higher in medium with Fe$^{2+}$ than with Asc or Asc and Fe$^{2+}$ for in vitro fertilization. The rate of polyspermy in penetrated oocytes in medium with Asc and Fe$^{2+}$ decreased with the period of spermatozoa preincubation. Despite different culture conditions for spermatozoa preincubation, no differences were observed in polyspermy rates in the presence of Asc and/or Fe$^{2+}$ These results indicate the advantage of preincubating spermatozoa with Asc and Fe$^{2+}$ and an addition of Fe$^{2+}$ during in vitro fertilization with spermatozoa preincubated maintain penetration potential without increased polyspermy rates on in vitro fertilization in porcine oocytes.on in porcine oocytes.

• Journal of the Korean Society of Food Culture
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• v.24 no.1
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• pp.77-83
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• 2009

This study was conducted to investigate the chemical composition and biological function of tea made from mountain-cultivated ginseng leaves. The antioxidant activities of tea made from mountain-cultivated ginseng leaves were determined by measuring their electron-donating ability based on their DPPH and nitrite-scavenging ability. The electron-donating abilities of tea made from mountain-cultivated ginseng leaves (500 and 1,000 ppm) as determined by DPPH assay were 45.6 and 85.1%, respectively. The nitrite scavenging ability of tea made from mountain-cultivated ginseng leaves (500 and 1,000 ppm) at pH 6.0 were 32.8 and 51.4%, respectively. Furthermore, the nitrite scavenging activity increased in a dose-dependent manner at all pH values. The effects of tea made from mountain-cultivated ginseng leaves on Male Sprague-Dawley rats were also evaluated. To accomplish this, the rats were divided into three groups (A: normal diet group, B: high fat diet group and C: high fat diet supplemented with tea made from mountain-cultivated ginseng leaves group). The anti-obesity effects of tea made from mountain-cultivated ginseng leaves were then evaluated. The serum total lipid, total cholesterol and triglyceride contents in C group were lower than those of B group; however, these differences were not statistically significant. The HDL-cholesterol content was significantly higher in the C group than in the other groups. Taken together the results of this study suggest that tea made from mountain-cultivated ginseng leaves possesses antioxidant activity and improves lipid metabolism.