• Asian Pacific Journal of Cancer Prevention
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• v.13 no.11
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• pp.5451-5454
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• 2012

Objective: The objective of this study was to evaluate the association of MDR1 gene polymorphisms with susceptibility to hepatocellular carcinoma (HCC). Methods: A total of 689 HCC patients and 680 cancer-free subjects were enrolled. Human MDR1 gene polymorphisms were investigated by created restriction site-polymerase chain reaction (CRS-PCR) and DNA sequencing methods. Multiple logistic regression models were applied to estimate the association between MDR1 gene polymorphisms and susceptibility to HCC. Results: We detected a novel c.4125A>C polymorphism and our findings suggested that this variant was significantly associated with susceptibility to HCC. A significantly increased susceptibility to HCC was noted in the homozygote comparison (CC versus AA: OR=1.621, 95% CI 1.143-2.300, ${\chi}^2$=7.4095, P=0.0065), recessive model (CC versus AC+AA: OR=1.625, 95% CI 1.167-2.264, ${\chi}^2$=8.3544, P=0.0039) and allele contrast (C versus A: OR=1.185, 95% CI 1.011-1.389, ${\chi}^2$=4.4046, P=0.0358). However, no significant increase was observed in the heterozygote comparison (AC versus AA: OR=0.995, 95% CI 0.794-1.248, ${\chi}^2$=0.0017, P=0.9672) and dominant model (CC+AC versus AA: OR=1.106, 95% CI 0.894-1.369, ${\chi}^2$=0.8560, P=0.3549). Conclusions: These findings suggest that the c.4125A>C polymorphism of the MDR1 gene might contribute to susceptibility to HCC in the Chinese population. Further work will be necessary to clarify the relationship between the c.4125A>C polymorphism and susceptibility to HCC on larger populations of diverse ethnicity.

• The Journal of the Korea Contents Association
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• v.14 no.9
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• pp.218-226
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• 2014

China has become a G-2 Superpower country as result of rapid economic growth through the reform and opening-up in these days. It expressed its confidence by helding a few big international events, such as Bejing Olympic Games. Shanghai Expo. Though most Chinese people give their agreement and support to the government, there are serious, ill-concealed political problems behind the curtain in China. As a multi-ethnic nation, China has repeated experience of fragmentation and integration of various ethnic groups through her long history. In spite of top-level political leaders of communist party always concern the issues of separatism very sensitively, China has suffered occasional bloodshed terrorism because of erupting ethnic and religious conflicts. Especially there are many disruption and fear due to the bloodshed and terrorism by a minority race-seperatists of Uighur tribe in Xinjiang province. The Uighur in Xinjiang province is very different from major Chinese Han ethnically and culturally. Although Chinese government has presented various policies in order to suppress the Uighus's desire for seperation, they have not been able to offer a fundamental, satisfying solution. Because we, Korean people face the expansion of possibility of conflicts, such as increasing of foreign workers, multi-cultural families and extremists. At this point, I believe we can learn valuable lessons from Chinese experiences for anti-terrorism.

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.181-189
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• 2013

Huangdi Neijing was completed during the several decades after Shijiand before Qilue, whose main content draws from the medical achievements of Qin and Han Dynasty, and is deeply influenced by Confucianism, Buddhism and Daoism of Qin and Han Dynasty. What creates the profound impact on its construction of medical theories are the thoughts of this period, such as "Valuing life", "people", "Valuing Yang", "Valuing earth", "the Heaven theory", "the Unity of Man and Nature", and the important works of this period, such as Huai Nan Zi, Chun Qiu Fan Lu, Shiji. Even the astronomy, calendar and medical achievements of this period are the basic material absorbed into the theories of Huangdi Neijing.

• Korean Journal of Culture and Social Issue
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• v.20 no.1
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• pp.1-18
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• 2014

In some studies regarding acculturation strategies developed Berry(1997), not the preference for integration, but the preference for assimilation showed the best adjustment, which is different from the results of the majority of studies. For the reason of these results, we supposed that when the people of the host society expect the minority members to be assimilated to the host society and the minority members have very similar culture to the host society, the preference for assimilation in the minority members would show the best adjustment. And we tested this hypothesis with Korean-Chinese who had very similar culture to Korean culture and Han-Chinese who had very different culture from Korean culture. For two hundred and twenty five students(63 Korean-Chinese and 162 Han-Chinese), we asked them to complete a questionnaire including Acculturation Strategies Scale, Psychological Well-being Scale, and Depression Inventory. Data from the survey were analysed using two-way ANOVA. As a result, the interaction effect of acculturation strategies and ethnic types affected both of psychological well-being and depression. In details, for Korean-Chinese students, the preference for assimilation showed the highest levels of psychological well-being and the lowest levels of depression, but the preference for integration showed the lowest levels of psychological well-being and the highest levels of depression. For Han-Chinese students, the preference for integration showed the highest levels of psychological well-being and the lowest levels of depression, and the preference for marginalization showed the lowest levels of psychological well-being and the highest levels of depression. We discussed the meanings of the results, implications, and interventions to help Chinese students adjust Korean society.

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.17
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• pp.7713-7720
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• 2015

Background: Colorectal cancer (CRC) is one of the most common cancers. This study aimed to compare the uptake of CRC testing in the general public and in ethnic minorities in Hong Kong. Materials and Methods: This cross-sectional survey covered 2,327 South Asian and Chinese adults aged over 50, recruited from two separate studies. A structured questionnaires were administered by research staff over the telephone or in faceto-face interviews. Results: The uptake rate of CRC testing among South Asians was significantly lower than that of the general population in Hong Kong. Factors associated with the uptake rate were health professional's recommendation, perception of regular visits to doctor, use of complementary therapy, ethnicity, perceived susceptibility to cancer, presence of chronic illness, and education level. In addition, a significant interaction (p<0.05) between ethnicity and health professionals' recommendations was found, after adjustment for the main independent factors identified. Conclusions: Older people with lower educational attainment, without chronic illness and those have lower perceived susceptibility to cancer may be targeted for CRC testing promotion in the society. In addition, health professionals can play a highly influential role in promoting such testing, particularly among ethnic minorities.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.21 no.1
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• pp.1-12
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• 2017

Objectives Some major Chinese medical classics like Huangdineijing (黃帝內經) and Nanjing (難經) assert that a normal person breaths 13,500 times every day. It's just half of real breathing cycles of human. So I tried to find a reasonable explanation to solve this conflict between truth and literal description. Materials and methods To find breath count descriptions in Chinese ancient books, I used Kanseki Repository (http://kanripo.org/). To find precedent research on this topic, I used China National Knowledge Infrastructure (http://cnki.net). Results 33 books refers to human breath cycles for a day, and most of them introduce 13,500 as human breathing frequency of one day. Some recent papers on Laoguanshan (老官山) Western Han dynasty manuscripts show new clues on this topic. Conclusion I assume that 13,500 cycles, the incorrect human breathing frequency of a day, might be originated from adjusting the meaning and usage of the word "Xi (息)".

• (The)Study of the Eastern Classic
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• no.34
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• pp.167-206
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• 2009

This paper discovers and introduces the collection of letters, "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" which was made by Kim Youngjak(1802~1868) who had collected the letters from Chinese intellectuals. "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" is a collector which contains handwritten letters to Kim Youngjak from Chinese people such as cheng gong shou(程恭壽), weng xue han(翁學涵), zhang bing yan(張丙炎), shao yan han(少言翰), and li wen yuan(李文源). Kim Youngjak had frequent meetings with Chinese intellectuals not only directly but also indirectly. He had exchanged letters with li bo heng(李伯衡), shuai fang wei(帥方蔚) for 30 years. In 1858, he went to Beijing and met Chinese intellectuals ye ming li(葉名澧), zhang bing yan(張丙炎), wu kun tian(吳昆田), cheng gong shou(程恭壽), and zhao guang(趙光). After coming back to Chos?n, he continued to exchange letters with them. "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" contains autograph letters by Kim Youngjak and Chinese intellectuals. It has ten letters for Kim Youngjak written by cheng gong shou(程恭壽), weng xue han(翁學涵), zhang bing yan(張丙炎), shao yan han(少言翰) and so on. One letter and five poems which zhao ting huang(趙廷璜) wrote to the son of Kim are also contained. The letters by zhao ting huang(趙廷璜) shows a sincere friendship with Kim Youngjak. The relationship between li bo heng(李伯衡) (who had exchanged letters with Kim for 30 years) and his son li wen yuan(李文源) proves that the cultural interchange between Korea and China had lasted successively. Kim Youngjak has not been widely known in academic circles yet but should not be ignored for the study in the cultural interchange between Korea and China. He proposed to have a relationship with li bo heng(李伯衡) and shuai fang wei(帥方蔚) first and they sent back positively. Therefore, they had a literal and private relationship by only exchanging letters each other. Also considering the fact that Kim Youngjak, as a man of high birth, had a close relationship with Chinese intelletuals, we can notice that Chinese and Korean intellectuals had open minds based on sincerity and trust. This was possible because many intellectuals before him like Hong Daeyong made a basis of the tradition of companionship. At this point, the relationship between Kim Youngjak and Chinese intellectuals and "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" have an important value. The collections of Kim Youngjak's works contain only several letters and poems which he sent to Chinese intellectuals. Accordingly, the letters in "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" are important to understand the aspects of their interchange.

• Journal of the Korean Society of Clothing and Textiles
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• v.17 no.1
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• pp.49-62
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• 1993

This study intends to find out the correspondence of the costumes of the terracotta warriors at the tomb of Qin Shi Huang to the dress of nomadic people. The Chinese took the dress of nomadic people into their costumes so that they might practise shooting arrows from horse back in the Age Of Wars. The terracotta warriors at the tomb of Qin Sin Huang provide us with substantial evidence that Qin Dynasty inherited the system of wearing the dress of nomadic people from Zhao. Figures of calvarys wear the jackets of nomadic people, but figures of other warriors wear Han jackets. This means that the aim of taking the dress of nomadic people is to be convenient in practising shooting arrows from horse back. Nomadic people adjusted their jackets to left, because they road on a horse from left for being the tunga only on the left. But calvarys adjusted their jackets to right. In those days, China didn't have a tunga. So there was no necessity for riding from left. And Chinese were accustomed to adjusted their jackets to right. This is the reason why calvarys adjusted their jackets to right, though they wear the dress of nomadic people. Soldiers wear trousers. Some have puttee, some have their leg bounds. All the soldiers tightened their coats or jackets with belts which were inhereted from nomadic people. They wear either shoes or short boots. The figures are classified according to rank, espicially in their hats and armours. General wears a cap adorned with pheasant' feathers, officer wears an unadorned cap, and men are hatless or in turbans. Calvary's headgear looks like a p'ing-chin-tse which was correspondence to the headgear of nomadic people. Soldiers wear armours according to duty, and armours are differentiated by rank. From the state of terracotta warriors, I think that the warriors were made from BC 246 to BC 210 which is equal to the date of making the tomb of Qin Shi Huang. Then the date of making the terracotta warriors was between 60 and 100 years since the king Wu Ling of the state of Zhao took the dress of nomadic people.

• Journal of Korean Medical classics
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• v.23 no.3
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• pp.127-138
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• 2010

Traditional Chinese Medicine is based on Five Phase theory that link Liver, Heart, Spleen, Lung, Kidney to Wood, Fire, Earth, Metal, Water respectively. Recently, some argue that this correspondence scheme had been established by political or socio-humane issues in early Eastern Han dynasty. But according to our analysis on Changgongyeoljeon(in Sagi), it has been revealed that this scheme had their own history from early Western Han dynasty. So we may conclude that people with medical profession had preserved the current correspondence scheme in Five Phase theory regardless trends of literature and politics in Western and Eastern Han dynasty.

• Journal of the East Asian Society of Dietary Life
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• v.3 no.1
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• pp.27-36
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• 1993

To point out the Confucian Influence in Chosun, we deal with religious ceremonies, the decline of drinking tea, the spread of dog meat and the development of nutrition for the aged. The result is follows. First, the chosun confucianism changed the Buddhist familty ceremonies of Koryeo period into the confucian cermonies formed by Chu-Tzu's influence. So, buddhist sacrificial table turned into confucian one which was more systematric and more formal on the basis of chosun culture of food. Second, Chosun confucian scholars shrank from drinking tea because tea was the symbol of Buddhism. As a result, our people came to drink " Sung-nyung(scorched-rce tea)" and the common people drank Maggeolli instead of syung-nyung. Furthermore, this resulted in developing some kind of beverages. third, the people of Chosun had little rejection to dog meat and it was popularized in Chosun, Dog maet was popular in Chinese countries, Chu. Chin. and early Han. Later, dong meat almost disappeared except the purpose if healing. the reason why people had little rejection to dong meat in Chosun was that Chosun Conflucianism was the revival of Chu. Fourth, Chosun's state religion was confucianism which emphasize filial duty, the basis of humanity. The gentry researched into medication and nursing I case their old parents got sick. As a result, nutrition for the aged was developed.