• Korean Journal of Food Science and Technology
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• v.38 no.1
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• pp.121-127
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• 2006

Microbial and nutritional characteristics of Kwangchun shrimp Jeotgal (salt-fermented shrimp) were assessed. Total mesophilic bacteria, coliforms, and S. aureus counts in Kwangchun shrimp Jeotgal were 3.48-5.42, 2.22-2.95, and 0.58-2.51 $log_{10}CFU/g$, respectively. Yeast and mold were detected only in Ohjeot (1.99 $log_{10}CFU/g$) and Yookjeot (1.47 $log_{10}CFU/g$). B. cereus, L. monocytogenes, Vibrio spp. and E. coli were not detected in Kwangchun shrimp Jeotgal, which contained abundant macrominerals (Ca, Mg, Na, K), with Na showing highest content. Palmitic acid content was higher than those of other saturated fatty acids. Eicosapentaenoic acid and docosahexaenoic acid contents were higher than those of other poly unsaturated fatty acids. Results showed Kwangchun shrimp Jeotgal is safe microbiologically with abundant nutritional components.

• Korean Journal of Food Science and Technology
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• v.34 no.3
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• pp.361-364
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• 2002

This study was performed to establish a simple and accurate method for the determination of oxygen that is a processing aid in various beverage. The quantitative determination of dissolved oxygen (DO) contents in 30 cases of samples were performed by traditional titration method and polarography. As a result of the study, the analysis of DO contents in fruit-extract beverages containing oxygen by titration method was time consuming and large sample volumes were needed. Besides, serious interferences with compounds such as hydroxylamine and nitric oxide were observed, leading to false response. Although the polarography is easily affected by $H_2S$, proteins, and various organic compounds, it is a simple and practical method that provides inexpensive and relatively rapid analysis. The polarography is best suited to the routine determination of DO in a large number of samples and it is expected that the polarography can directly be applied to the quality control of the beverages containing added oxygen. The analysis results of DO contents in various fruit-extract beverages with oxygen and without oxygen were as follows: 23.10 ppm to 32.60 ppm for various frutis extract beverages with oxygen, 0.70 pp to 2.54 ppm for mixed beverages without oxygen, 7.63 ppm to 8.28 ppm for drinking water.

• Current Research on Agriculture and Life Sciences
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• v.26
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• pp.55-62
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• 2008

To obtain food materials of high isoflavone content from soy-sprouts, 8 soy-sprout varieties, Aga 1, Aga 2, Aga 3, Aga 4, Pungsannamulkong, Eunhakong, Jangkikong and Bosugkong, were grown into soy-sprouts for 7 days under light condition and stored for 5 days at 6 different temperatures; 3, 6, 9, 20, 30, and $40^{\circ}C$ in the dark. The isoflavone content of 7 days grown sprout varieties were highest in the order of Aga 3>Aga 1>Aga 2>Aga 4>Jangkikong>Bosugkong>Eunhakong>Pungsannamulkong. The highest isoflavone content of Aga 3 was $4,619{\mu}g/g$. The isoflavone content of soy-sprouts showed much varietal differences depending on the storage temperatures. Comparative high isoflavone content was obtained at storage temperatures of $6^{\circ}C$ and $20^{\circ}C$ while most of varieties showed low isoflavone content at $9^{\circ}C$ and $30^{\circ}C$. No constant trend in isoflavone content for the tested varieties along with the days to storage but most of varieties showed the highest isoflavone content in 3 days of storage. On the contrary, Aga 4 and Jangkikong showed high isoflavone content even at 5 days of storage. The comparatively high isoflavone content for 4 varieties including of Aga 3 out of 8 varieties was obtained from the treatment of one day storage at $20^{\circ}C$. Out of all treatments, the highest isoflavone content was obtained from one day storage at $20^{\circ}C$ for Aga 3 and the content was as high as $11,705{\mu}g/g$. In this experiment, soy-sprouts were believed to be made continuous growth during the storage because the sprouts were being dipped in water during the temperature treatment to protect soy-sprouts from drying. Thus, it is inferred that additional researches should be made to establish better method to increase isoflavone content in soy-sprouts during the storage.

• Restorative Dentistry and Endodontics
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• v.36 no.1
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• pp.26-36
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• 2011

Objectives: In the present study, three kinds of tissues cells (pulp, gingiva, and periodontal ligament) were investigated if those cells express MMP and TIMP when they were stimulated with neuropeptides (substance P, CGRP) or proinflammatory cytokine, TNF-$\alpha$. Materials and Methods: The cells cultured from human dental pulp (PF), gingiva (GF) and periodontal ligament were (PDLF) stimulated with Mock, SP, TNF-$\alpha$, and CGRP for 24 hrs and 48 hrs. for an RNase protection assay and Enzyme Linked Immunosorbent Assay. Cells (PF, GF and PDLF) seeded in 100 mm culture dish were stimulated with SP ($10^{-5}$, $10^{-8}\;M$) or only with medium (Mock stimulation) for 4hrs and for 24 hrs for RNase Protection Assay, and they were stimulated with CGRP ($10^{-5}\;M$) and TNF-$\alpha$(2 ng/mL) for 24 hrs and with various concentraion of TNF-$\alpha$(2, 10, and 100 ng/mL) for Rnase Protection Assay with a human MMP-1 probe set including MMP 1, 2, 8, 7, 8, 9, 12, and TIMP 2, 3. In addition, cells (PF, GF and PDLF) were stimulated with Mock and various concentraion of TNF-$\alpha$(2, 10, and 100 ng/mL) for 24 hrs and with TNF-$\alpha$(10 ng/mL) for 48 hrs, and the supernatents from the cells were collected for Enzyme Linked Immunosorbent Assay (ELISA) for MMP-1 and MMP-13. Results: The expression of MMPs in PF, GF, PDLF after stimulation with SP and CGRP were not changed compared with Mock stimulation for 4 hrs and 24 hrs. The expression of MMP-1, -12, -13 24 hrs after stimulation with TNF-$\alpha$ were upregulated, however the expression of TIMP-3 in PF, GF, PDLF after stimulation with TNF-$\alpha$ were downregulated. TNF-$\alpha$(2 ng/mL, 10 ng/mL, 100 ng/mL) increased MMP-1 and MMP-12 expression in PF dose dependently for 24 hrs. Conclusions: TNF-$\alpha$ in the area of inflammation may play an important role in regulating the remodeling of dentin, cementum, and alveolar bone.

• Restorative Dentistry and Endodontics
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• v.32 no.1
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• pp.1-8
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• 2007

This study compared the microshear bond strength (${\mu}SBS$) of light-cured and dual-cured composites to enamel bonded with three self-etching adhesives. Crown segments of extracted human molars were cut mesiodistally, and 1 mm thickness of specimen was made. They were assigned to three groups by used adhesives: Xeno group (Xeno III), Adper group (Adper Prompt L-Pop), and AQ group (AQ Bond). Each adhesive was applied to cut enamel surface as per manufacturer's instruction. Light-cured (Filtek Z 250) or dual-cured composite (Luxacore) was bonded to enamel of each specimen using Tygon tube. After storage in distilled water for 24 hours, the bonded specimens were subjected to ${\mu}SBS$ testing with a crosshead speed of 1 mm/minute. The mean ${\mu}SBS$ (n = 20 for each group) was statistically compared using two-way ANOVA, Tukey HSD, and t test at the 0.05 probability level, The results of this study were as follows ; 1. The ${\mu}SBS$ of light-cured composite was significantly higher than that of dual-cured composite when same adhesive was applied to enamel. 2. For Z 250, the ${\mu}SBS$ of AQ group ($9.95{\pm}2.51 MPa$) to enamel was significantly higher than that of Adper soup ($6.74{\pm}1.80 MPa$), but not significantly different with Xeno group ($7.73{\pm}2.01 MPa$). 3. For Luxacore, the ${\mu}SBS$ of Xeno group ($5.19{\pm}1.32\;MPa$) to enamel was significantly higher than that of Adper group ($3.41{\pm}1.19\;MPa$), but not significantly different with AQ group ($4.50{\pm}0.96\;MPa$).

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.87-96
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• 2012

This study aimed at empirically identifying how the cultural phenomena of localisation and attachment are implemented through Mohyeonjeong and Supodae at Gajo-myeon, Geochang-gun, Gyeongnam. 'Daehakdong', the name of the place where the Mohyeon-jeong and Supodae is located, has a meaning of the place where Geong-Pil Kim(金宏弼) the Hanhwondang(寒暄堂), one of the 5 eastern sages, and Yeo-Chang Jeong(鄭汝昌) the Ildu tought Neo-Confucianism. In addition, in case of Mt. Odo(1,134m) embracing the garden, the meaning of Odo is the five virtues in Confucianism, so we can see that Confucianism was strong in that area. The meaning of 'Mohyeon(慕賢)', "missing and thinking of sages", reflects the emotion of attachment to the place where people pay a tribute to the memory of Seon-Saeng Yang the Hwondu, one of the 5 eastern sages and the creator of Neo-Confucianism in Kyeongnam, and Suk-Ryang Choi(崔淑梁) the ancestors Pyeongchon. In addition, Odojae(吾道齋), Kijeok monument to pay a tribute to the memory of Pyeongchon, the persimmon tree symbolizing Hanhwondang, and Jidongam(志同巖) standing in front of Mohyeon pavillion represent the united wills of the above 3 people to show their Dohak(道學) spirit by practicing it, and also a reiterated expression of attachment to the place. 'Hwonduyangseonsaeng janggujiso' and 'Pyeongchonchoigong ganghakjiso(坪村崔公講學地所)' engraved on the rock of Myeongso Supodae where they gave a lecture of Neo-Confucianism to local Confucianists for many years and enjoyed nature make us to identify the intrinsic meaning of the location that was inherited in the memory of people. Along with this, most of the content of poetry, restoration records, and Sangryang articles are filled with the content reminding of the historical meaning and origin of Mohyeon-jeong and Supodae, so we can see from this that the place had the spatial meaning of Jangsujiso(藏修之所), 'the place of lecturing and communicating' and respecting ancient sages. This spatial tradition is the result of positive attachment to the place, and Mohyeon-jeong and Supodae is the place where the attachment to the place was made spontaneously througth the localisation. To sum it up, Mohyeon-jeong and Supodae was the place of attachment where one paid a tribute to the memory of ancient sages, and Mohyeonjeong and Supodae rocks were the representative examples of the localisation to show the meaning of the place by implication. Studying the process of attachment and localisation of the place does not only enable us to infer the genuine form of the traditional memorial space and park, but also to reproduce the place with the modern concept.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.111-120
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• 2012

This study regards a series of achievement on Wonlim(Garden) Cultural Properties Excavation Project, led by field of landscape architecture. It will mainly describe excavation results of Gwiam(龜巖: Turtle rock) and historical value of it in terms of Nakseojae(樂書齋) restoration in Bogil-do Yun,Seondo Wonlim(Scenic Sites, No.34). Gwiam(Turtle rock) was found 14.6m apart from the north of Nakseojae, and it covered with 10~15m topsoil tilted toward Nakseojae, The size of Gwiam, which was Granite, was 360cm length, 270cm width, 95cm high. The Edge of Gwiam's North west part was of triangular shape forming Turtle head. The back of the Turtle head was form of Tortoise-shell because of wide backboard with both side groove. The southeast part of Gwiam projected was Turtle's tail. This Granite was obvious Turtle shape artificially made, and there are less likely to relocate from place to place. This Turtle-shaped Gwiam is important landmark for Nakseojae, which is one of the four spiritual creatures written in Bogildoji(甫吉島識) and Gosanyugo(孤山遺稿) by Yunwi. According to Bogildoji, it is estimated that Gwiam were on the axis with Soeunbyung(小隱屛), Nakseojae and was buried when Yiguan(Gosan's grandson) reconstructed a building. Also, it was place for enjoying the moon. But, Even after three times excavation in Nakseojae, there was no way to identify further information regarding Gwiam, so it was a matter of mystification. As a result of this study, Gwiam is laid bare to light in at least 260 years, so it is good example for boosting importance of landscape architecture field and restoring Nakseojae. Furthermore, firm base-soil was discovered in 135m high Rock Mass below, so natural ground of Nakseojae can be estimated by this basis. To be conclusion, Preservation Process for Gwiam and Estimation Space through interpretation of four spiritual creatures(四靈) in Gosan's Poetry should be continue.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.97-110
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• 2012

This study aimed at considering the original shape of Iljiam Tea Garden at Mt. Daedun. In order to accomplish our goal, we tried to strengthen the authenticity of construction of Iljiam by comparing its space structure depicted in the poetry of Choeui(艸衣) the monk with its current restored state. According to the clues and situation in the poetry along with symbolic words like 'Choeui' and 'Ilji(一枝)', Iljiam seemed to be a tea garden with elegant and celestial beauties, and with a nice view where Choeui the famous monk searched for the highest state of enlightenment by enjoying and living in nature. When we compared the plural aspects of Iljiam like Dacheon(茶泉), Dajo, Mulhwak, Darim(茶林), Chaewon(菜園), and Yeonji(蓮池) with those of Dasan Tea Garden[茶山草堂], we could see that the basic components of tea-culture space of both gardens are the same, showing the organizational principle of the top and bottom area to stress reading and studying. When it is restored, the authenticity of Iljiam should be pursued by linking spatial, historical, and landscaping characteristics as the space of which Choeui the monk carried out Zen meditation and mastered tea. However, the recent grand scale Buddhist business like the expansion of access road and construction of Buddhist sanctuary and Seolimdang became the biggest threat to the authenticity. Especially, it was emphasized many times in various poetry that the view from Iljiam and its surroundings is extraordinary, so it is critical to get rid of obstacles to the view from Iljiam and its surroundings in order to restore Iljiam as its genuine form. The current Iljiam should be re-made because it is like a leaf-roofed garden, not like a hermitage. However, the opinion that Jawoohongryeon-sa(紫芋紅蓮社) is somewhat a Taoistic and Taoist hermit space with a special shape adopted the pattern of building of the Joseon period rather than a Buddhist building can be accepted as long as other convincing historical evidences are found out, considering the ideology of uniting Confucianism and Buddhism and the spirit of Taoist hermit found out from poetry of Choeui and his friends. In conclusion, the restoration of Iljiam in 1979 was carried out to restore the place of Iljiam rather than to restore the originality of Iljiam by combining and referring domestic cases of tea gardens. However, there is not much material for restoration even though the main frame of Iljiam was distorted. Nevertheless, the top and bottom ponds should be constructed as a rectangle shape. In addition, it can be improved much in terms of plants and trees. It is necessary to restore bamboo forest, which was razed in order to make a tea plantation around Seolimdang, to set vines of arbors above the upper limbs, to plant pine trees and willow trees inside of the garden, and to put Dajeolgu under the corner of the eaves. Especially, the bamboo forest emphasized in poetry and took care of by Choeui himself should be restored inside of the garden.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.42-56
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• 2012

This study was carried out to investigate the construction characteristics and the landscaping design skill for Wiyiam at Ongnyucheon(玉流川) in the rear garden of Changdeok Palace focusing on constructing technique, space composition and transformational process of the site. The results of this study were summarized as follows; First, Wiyiam of Ongnyucheon was constructed as garden ornament which was modified the huge bedrock into the shape of the mountain. The waterfall of Wiyiam was originally made of torrent which water flowed into the bottom, but it was reconstructed to take the effect of Inak(離落: the method to drop water from high place) by carving rock into square shape at the era of King Gojong(高宗). Second, main characteristics of Wiyiam appeared in Donggwoldo was the hill built up with a square pond and ground at the back of Wiyiam and the profound scenery of mountains and stream from the view of Wiyiam. Also, pavilions such as Soyojeong(逍遙亭), Cheongujeong and Taegeukjeong(太極亭) built in Ongnyucheon seemed to be constructed as the spots to appreciate the view and waterfall sound of Wiyiam. Also the spots were not bounded by the function of creating special water systems such as Cheongujeong pond and Taegeukjeong pond and showed the outstanding landscape design skill to make people feel unusual interest from each spot. On the other hand, this study considered that the evening scenery of Wiyiam, beautiful sound of falling water, unusual water system with beautiful plant materials were landscaped for the function of the psychological peace and stability to the appreciators. Lastly, the extreme change of space composition in Ongnyucheon was assumed as a strategy to improve the existing poor drain environment by confirming that the mountain stream and wall of Soyojeong were removed and drainage in both side of Soyojeong was installed in the 21th year of King Gojong's reign(1884).

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.4
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• pp.95-112
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• 2013

Jangchungdan Park is now perceived as a mere park at the foot of Namsan mountain, but originally it was created to commemorate soldiers of Korean Empire on a site which name was Namsoyeong(南小營) during Joseon Dynasty. During the period of Japanese colonial rule, it was transformed into a park due to the rapidly changing circumstances, so the components expressing the validity of the colonial rule were introduced into the park. This paper examines the time sequential changes of Jangchungdan Park during the period of Japanese colonial rule, and the conclusions can be summarized as given below. Firstly, the park originally was a space to commemorate the soldiers who fought for the Korean Empire. It was built on formerly restricted area at the foot of Namsan Mountain in 1900, and it was arranged putting the ceremonial shrine Dansa (壇祠) as a central building and the annexes in the surroundings of it. The memorial ceremonies were held regularly in spring and autumn until 1909. Secondly, it became a city park for citizens of Gyeongseong-bu(the name of Seoul under the Japanese colonial rule). The authorities of Gyeongseong-bu reorganized Jangchungdan as a park in 1919, prohibited the performance of memorial ceremonies, and the existing buildings except the ceremonial shrine Dansa began to be used as park management facilities. Resting areas and amenities were supplemented for the usage of people from various backgrounds, and the large scale planting of cherry trees made the park a famous place to enjoy cherry-blossoms and other flowers in spring. Thirdly, it was reconstructed as a space to honor the influential personalities of Japanese colonial system. In 1932, Bankmun temple (博文寺) to commemorate Ito Hirobumi was constructed at a location that made it possible for a number of people to overlook Jangchungdan area. During that time, the buildings of traditional Joseon architecture were removed and reconstructed to serve as annexes to Bankmun temple. Due to the strategy to make Jangchungdan park a tourist attraction, Bankmun temple was included into the Gyeongseong sightseeing course, since the wide panorama of Jangchungdan Park and the whole city of Gyeongseong was opening from the temple. Various different components were introduced into Jangchungdan Park due to the rapidly changing circumstances; therefore the nature of the park was either altered or reproduced. Hopefully, the park rearrangement works will be executed paying respects to the memories of the past hereafter.