• Journal of Korea Port Economic Association
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• v.32 no.4
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• pp.149-163
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• 2016

Seafarers are an essential resource in maritime industries, which provide navigation skills, vessel maneuvering skills and fishing skills in the fishery industry. They also work as a driving force in pilotage, port operation, vessel traffic service, and marine safety. Other areas in maritime services, which rely on seafarer include safety management of ships, supervisory activities, and maritime accident assessment. In these ways, Korean seafarers have contributed to the growth of Korean economy. However, there have been issues of high separation rate, shortage of supply, multi-nationality, multiplicity of culture caused by employment of foreign seafarers, and aging. The present paper finds that maritime officers and fishery officers demonstrate differences in the statistics of on-board job taking and separation: the separation rate of fishery officers is higher than that of maritime officers. The existing data and statistics by the Korea Seafarer's Welfare & Employment Center could be improved by changing its structure from time series to panel data. The Korea Seafarer's Welfare & Employment Center is the ideal institution for collecting the panel data, as it has already accumulated and published relevant statistics regarding seafarer. The basic design method of the panel data is to adopt and improve it by including the information on ratings of maritime and fishery industries, ranks in a ship, personal information, family life, and career goal. Panel data are useful in short- and long-term forecasts of supply of Korean seafarers; demand evaluation of education, training, and reeducation of the seafarers; demographical dynamic analysis on Korean seafarers; inducement policy of long-term on board job taking in harmony with man-power demands in marine industries such as pilotage service; implementation of job attractiveness policy on Korean seafarers; and employment stabilization of Korean seafarers.

• Korean Journal of Food Science and Technology
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• v.37 no.1
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• pp.134-141
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• 2005

To characterize genotypic and phenotypic traits of Staphylococcus aureus isolates (n = 86) from lettuces and raw milk, major virulence-associated genes and antibiotic susceptibility were detected using PCR-based methods and disk diffusion method, respectively. All isolates possessed coagulase gene and showed five polymorphism types [500 bp (2.4%), 580 bp (17.4%), 660 bp (61.6%), 740 bp (17.4%), and 820 bp (1.2%)] due to variable numbers of tandem repeats present within the gene. Two or three different loci of hemolysin gene family were dominant in isolates, 47 of which (55%) possessed combination of hla/hld/hlg-2 genes as the most prevalent types. Among enterotoxin-encoding genes, sea was detected from 32 isolates (37%), sed from 1 isolate (1%), and sea and sed genes were co-detected from 4 isolates (5%), whereas seb, sec, and tsst-1 genes were not detected. All isolates were susceptible to ciprofloxacin, trimethoprim/sulfamethoxazole, oxacillin, and vancomycin, 85 isolates (99%) to penicillin G, 54 isolates (63%) to chloramphenicol, 51 isolates (59%) to erythromycin, and 7 isolates (8%) to clindamycin. Among resistant isolates, seven displayed multiantibiotic-resistance against two different antibiotics.

• Culinary science and hospitality research
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• v.17 no.1
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• pp.124-141
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• 2011

The domestic food culture in Korea has gone through great changes, among which dining out is considered most prominent. These changes are caused by a number of factors: development of several related industries, increase in dining out chances, diversification of consumer needs, change in consumption awareness and quality, increase in disposable income, women's advance into the society, etc. Under these circumstances, the fast food industry has been experiencing slow growth, whereas family restaurants and take out coffee franchises are consistently increasing the number of restaurants and shops as a part of aggressive management to increase sales. This study aims, first, to examine the effects of consumer's brand individuality and satisfaction on brand trust, brand emotion, brand identification, and brand loyalty of specialty coffee shops. Subsequently, this study observes how consumer's brand individuality and satisfaction affect the formation of brand trust, brand emotion, brand identification, and brand loyalty in accordance with preferred type of specialty coffee shops, frequency of experience, and life style in order to establish relevant strategies. The results of this study are as follows. First, brand individuality had a positive effect on customer satisfaction. Second, customer satisfaction had a positive effect on brand trust. Third, customer satisfaction had a positive effect on brand loyalty. Fourth, customer satisfaction had a positive effect on brand emotion. Fifth, brand trust had a positive effect on brand loyalty. Sixth, brand emotion had a positive effect on brand loyalty. These results have the following implications. First, the dimensions of brand individuality are presented as a means to form brand loyalty, thereby demonstrating the significance of the effect. Accordingly, developing a proper brand individuality in forming brand loyalty is imperative. Second, consumers using specialty coffee shops had the greatest effect on the relation between dimensions of brand individuality and customer satisfaction in this study, while the interrelation between customer satisfaction and brand loyalty was not concretely supported in the preceding studies.

• Korean Journal of Food Science and Technology
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• v.34 no.6
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• pp.1030-1035
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• 2002

Despite health benefits derived from fish oil, polyunsaturated fatty acids (PUFAs) contained in fish oil are susceptible to lipid oxidation. To determine the optimum condition for maintaining good quality cooked fish during storage, mackerels were broiled with salt or soysauce condiments, and the lipid oxidation during 12 days of storage at refrigerated condition was measured. Peroxide value of broiled mackerel group with salt significantly increased after immediate cooking and maintained higher value throughout the storage period compare to the soysauce-added group, but showed similar value to the control group. Conjugated diene content in the soysauce-group was lower than the control and salt-added groups. Malondialdehyde content of broiled mackerel increased twofold and showed similar values in soysauce-added and the control groups during storage, whereas increased in the salt-added group significantly. Fatty acid compositions of the three mackerel groups changed after cooking, whereas that of the control group was almost stable during storage. In comparison with raw mackerel, the ratio of PUFA and saturated fatty acids decreased significantly, and the content of n-3 family fatty acid decreased from 25.53 to 20.63% in salted broiled mackerel. Soysauce group showed no reduction of PUFA with increasing storage time and showed the highest ratio of n-3/n-6 among the three groups at 10 days storage. Results reveal soysauce condiment protects against lipid peroxidation of broiled mackerel. Maillard reaction products (MRPs) found in soysauce might be responsible for the inhibitory effect and is a good condiment for extending storage life of cooked fish containing high amount of PUFA.

• Journal of the Korean Society of Food Science and Nutrition
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• v.44 no.1
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• pp.66-75
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• 2015

This study investigated eating behaviors (life-style, breakfast pattern, eating environment, snack pattern, and awareness of breakfast) by breakfast frequency (0~2 times, 3~6 times, and 7 times per week) of high school students (146 males and 165 females) in the Yongin region. The percentage of 'mother' as breakfast preparer increased with elevated breakfast frequency, whereas 'myself' was lower for females (P<0.001). Regarding reasons for skipping breakfast, 'getting more sleep' increased with elevated breakfast frequency, whereas 'loosing appetite' decreased in males (P<0.001). Regarding family reaction to skipping breakfast, 'advising' increased with elevated breakfast frequency in females (P<0.001). Skipping breakfast by eating snacks was higher in females (51.6%) than in males (35.6%), and skipping dinner was higher (53.4%) in females. Awareness of breakfast importance increased with elevated breakfast frequency in males (P<0.05) and females (P<0.001). Perception of correlation between health and breakfast was higher in females (54.8%) compared to males (43.9%), and the most important reason was 'energy supplement'. 'Eating now and will eat' increased with elevated breakfast frequency in males (P<0.001) and females (P<0.001), whereas sum of 'not eating now and will not eat' and 'eating now but will not eat' were 19.2% and 14.2% in males and females, respectively. Therefore, appropriate education programs emphasizing importance of eating breakfast and environmental improvement for regularly eating breakfast for high school students are highly required.

• Korean Journal of Hospice Care
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• v.8 no.1
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• pp.1-12
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• 2008

Perpose: The purpose of this study was to investigate the perception of death between Korean and Chinese nursing students. And it will help develop curriculum for preparing death, the quality of hospice care, as well as nursing education and practice. Methods: Data was collected from 492 nursing students participated(248 Korean and 244 Chinese) by questionnaire designed for examining Death Orientation (Thorson & Powell, 1988). They were analyzed using Cronbach's Alpha coefficients, factor analysis, t-test, ANOVA and regression analysis (SPSS; win 12.0 version) Results: More than half of the Korean nursing students followed a religion (58.5%) while the majority of Chinese nursing students did not follow a religion (93.9%). In the view of the afterlife, nursing students in China had two views. 'I really don't know what happens after a person dies (30.3%)' and ‘There is no afterlife and death is the end (29.5%)’. On the other hand the Korean nursing students’ answer were, 'After dying, a person goes to heaven or hell (27.3%)' and 'I really don't know what happens after a person dies. (22.9%)' The study also found that the average of 25 items in Death Orientation is 2.36points of nursing students in Korea and 2.50points of nursing students in China. This means that the concern, anxiety and fear were of the middle level for the Chinese Students and were higher than Korean students (t=3.51, p=.000). In the low factor of death orientation, those in Korea had higher 'anxiety of burden to family' than those in China (t=-3.50, p=.001). The nursing students in China had higher 'anxiety of the unknown (t=4.96, p=.000)', 'fear of suffering (t=6.88, p=.000), 'fear of extinction body and life (t=5.20, p=.000), 'fear of lost self-control(t=2.12, p=.034)', and 'anxiety of future existence and nonexistence (t=2.33, p=.020)' than those in Korea. There was no statistically significant difference for the 'concern of body and fear of identity lost' category. The death orientation of Korean nursing students had statistically significant differences according to age (t=3.20, p=.002), religion (t=2.56, p=.011), and afterlife (F=4.64, p=.000). The contribution of Death Orientation had a statistically significant difference, the afterlife variable (0.735, p=0.001). The death orientation of Chinese nursing students did not have any statistically significant differences. Conclusion: In conclusion, there were differences in death orientation between Korean and Chinese nursing students. In particular, those who believed in afterlife showed acceptance of death. The results of this study suggest that nursing curricula should include education program on death and spiritual nursing. Additional studies are needed to establish death education in China with careful considerations on Chinese policies, cultures and social systems.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.4-23
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• 2010

Danggol, in other words the hereditary shaman, is a person who is performing the Gut(the Korean shamanistic ritual) as the job but fortuneteller simply tells someone's fortunes. Nowadays most of fortunetellers think their works are wholly managed the Gut as the holy jobs. But Generally this kinds of jobs, we think it is lower than ordinary people's level of education in the korea. Actually we can meet eleven fortunetellers who have a college diploma out of them, so we can know that their education's level is increasing gradually. On the other hand a house of fortunetellers is the place where can lead the way of our lives in the method of seeing one's past life or making predictions of someone's coming events etc. Gradually this place seems to be separated with a private home, so the most of them is managing as the monthly rent. Consequently this houses are heavily located at the Gyerim five-way crossing, the Yang-dong Dakjeonmeory street, Jungheung-dong local culture street area. Each fortunetellers have the different ways of fortune-telling because this methods are decided by their one's characters. So their fortune-telling time and its time required for a task is far different. The methods of telling it is very much different in accordance with the learning fortuneteller or spiritualistic fortuneteller. But the process of fortune-telling is common like as a preparatory stage, carrying a Jumsa(fortune-telling) stage and acting by a Jumsa stage. These steps are sequential but linked together. There are six special features of fortune-telling culture in Gwang-Ju. 1. The role of a fortuneteller and Bosal(spirit-descended shaman) runs at the same time. 2. The house of fortune-telling is doing Gutdang(ritual house)'s works. 3. Its location are heavily collectivized at the specific districts. 4. The learning fortuneteller are increasing gradually. 5. The youth are growing use in the fortune-telling house. 6. There are many person that are visiting this house because of individual problems not their family's problems.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.243-266
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• 2004

This paper is based on fieldwork conducted from July 6, 2003 to July 24 of 2003 among the Tungusgroups Hezhe, Daur, Oloqun, Owenke, and Mongolian in the areas of Heilongjiang and Inner Mongolia Provinces. Recognizing the need for more in-depth study among these groups, the present research shows that the Tungus people are archeologically, historically, and linguistically different from Korean Han ethnic group and challenges the link between Korean and Tungus groups since the Bronze Age. The comparison between the "House Spirit" belief of the Tungus people and Koreans reveals certain commonalities in the "Maru," "Kitchen," and "Samshin Spirit" practices. There are two possible reasons for such commonalities. Historically, the Korean Han ethnic group and the Tungus people were geographically intimate, and contact or transmission between the two groups occurred naturally. Also, immigration of refugees from the fallen Koguryo and Puyo to the Tungus region added another dimension of cultural contact. In contrast to the common features shared between the two groups, there also exists differences between the two groups House Spirit blief. The Korean Han group's "House Spirit" belief is based on the agricultural practices that separates the inside sacred and outside secular world of the houses, whereas the Tungus ethnic group's "House Spirit" belief is based on mobile herding life style with a less distinction between in and outside of house. Additionally, each Korean "House Spirit" has its own distinctive personality, and each spirit is placed and worshipped according to its function. In the Tungus group, all the "House Spirits" are located and worshipped in "malu," and some of the spirits are non-conventional house spirits. Moreover, Korean "House Spirits" form a kinship structure, placing Songju, the highest spirit, at the center. In the Tungus practice, such structure is not found. The tight cohesive family formation among the house spirits in the Korean "House Spirit" belief is also the most distinctive feature in its comparison with Chinese belief. In China, the highest spirit is Jiang Taigong or Qiwu, and the house spirits do not have kinship relations. Korean's Outhouse Spirit and Chowangshin are related to the Han Chinese's counterpart on certain levels? however, their basic structures are different. It is clear that the correlation of "Malu" "Chowangshin" and "Samshin" between Korea and Tungus indicate important role of Tungus cultural elements within Korea's "House Spirit" belief.

• (The)Study of the Eastern Classic
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• no.69
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• pp.205-232
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• 2017

In the former half of the 18th century, For this period the literary people who led the literature of Nam'in were Sadaebu named the so-called Munoepa. There were Gang Pak(姜樸), Lee In-bok(李仁復), Lee Jung-hwan, Oh Gwang-un(吳光運), and Gang Pil-shin(姜必愼) in Munoepa(門外派). All these people as Sadaebu of Nam'in kept company with families of each other, had close relations from early childhood, and shared with same opinions in various ways like politics, culture, etc. They had intimate relationships not only in politics but also in literature, and primarily acted their part regarding the development of literary circles in the first half of the 18th century. Many individual poets who achieved the outstanding literary accomplishment appeared in the late period of Joseon Dynasty, especially in the eighteenth and nineteenth centuries. They actively made progress in their literary works with Sisa. The poets in similar positions had the Sisa to show their literary ability and check on their view about the literature. They briskly tried to express their own literary intention in activities of Sisa. Gang Pil-shin is a literary representative of the late period of Joseon Dynasty Nam'in. Through the exchange relationship of Gang Pil-shin, we can confirm certain aspects of his literary world. People who have tied up with Gang Pil-shin are largely divided into three. First, it is a literary person in Geungi Nam'in literati, typified by Backryeonsidan, Jinju Gang family, Gyeongsang Provinces area that was a place of residence. The exchanges of Gang Pil-shin were done via a poetry club. a poetry club was basically conducted mainly on relatives such as Gang Pak. However, the members of a poetry club changed according to the area where you live. Gang Pil-shin made a poetry club while coming back and forth between Seoul and Gyeongsang Provinces. This means that Gang Pil-shin also had special attention as Geungi Nam'in (近畿 南人), but also had a positive nature as Yeongnam south person. A closer look at what linguistics of Gang Pil-shin Geungi Nam'in and Yeongnam Nam'in had special characteristics late period of Joseon Dynasty It is possible to confirm the special characteristics of Seoul and the local literary exchange. For this reason, it seems that more detailed examination of the literature of Gang Pil-shin is necessary.

• (The)Study of the Eastern Classic
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• no.57
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• pp.231-262
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• 2014

Seeing so many people who use trickery and schemes become successful these days, a lot of people are concerned that the ethical values of our society are breaking down. The saint who created I'Ching presents ways to see through the characteristics of people and ethical values, claims that carrying out these values in everyday life while being aware of misfortunes can lessen our faults or make them disappear, and presents ways to conduct moral actions to people with the hopes of walking down the right road. The Do in Dodeok, which means "ethics" in Korean, stands for "body." Until now, there has been a lack of research on the do in I'Ching. Therefore, the goal of this study was to research the idea and specific actions of Do implied in Gyeomun and Shibik of I'Ching, to aid application of abstract Do to fit the different situations of people. In the beginning, Do was not categorized. It was heavens Do if it was in the heavens, earth Do if it was on the earth, and human Do if it referred to people. I'Ching presents various different ideas of Do to apply natural Do to people. The researcher divided Do largely into heavens Do, earth Do, human Do, heavens, earth and human Do, middle Do and changing Do, and aimed to present various examples of application of Do including Do of a man, Do of heaven and earth, Do of heavens and gods, orders of the heavens, Do of a woman, Do of a family, Do of a saint, Do of a great person, Do of a noble man, Do of a child, Do of a household, Do of the heavens, earth and people, good fortune of men, and wrong Do and frugal Do, to show how and when Do is used and aid in execution of Do through I'Ching. The practice principle of Do according to I'Ching is for people to understand the various types of Do presented by I'Ching, and help all people become saints and noble men by conducting Do at the right time and place. If people make an effort to keep the principle of Do presented in I'Ching, all trickery and schemer will disappear and a society of great unity will be created, where all members are happy.