• Food Science of Animal Resources
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• v.37 no.3
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• pp.464-468
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• 2017

The identification of pork in commercially processed meats is one of the most crucial issues in the food industry because of religious food ethics, medical purposes, and intentional adulteration to decrease production cost. This study therefore aimed to develop a method for the detection of pork adulteration in meat products using primers specific for pig mitochondrial DNA. Mitochondrial DNA sequences for pig, cattle, chicken, and sheep were obtained from GenBank and aligned. The 294-bp mitochondrial DNA D-loop region was selected as the pig target DNA sequence and appropriate primers were designed using the MUSCLE program. To evaluate primer sensitivity, pork-beef-chicken mixtures were prepared as follows: i) 0% pork-50% beef-50% chicken, ii) 1% pork-49.5% beef-49.5% chicken, iii) 2% pork-49% beef-49% chicken, iv) 5% pork-47.5% beef-47.5% chicken, v) 10% pork-45% beef-45% chicken, and vi) 100% pork-0% beef-0% chicken. In addition, a total of 35 commercially packaged products, including patties, nuggets, meatballs, and sausages containing processed chicken, beef, or a mixture of various meats, were purchased from commercial markets. The primers developed in our study were able to detect as little as 1% pork in the heat treated pork-beef-chicken mixtures. Of the 35 processed products, three samples were pork positive despite being labeled as beef or chicken only or as a beef-chicken mix. These results indicate that the developed primers could be used to detect pork adulteration in various processed meat products for application in safeguarding religious food ethics, detecting allergens, and preventing food adulteration.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.109-152
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• 2014

This paper deals with the artistic expression of religious thought in terms of the uniqueness of different images and creativity. The relationship between religion and art is complicated but popular in modern society. Film becomes the icon of modern culture to enhance the knowledge of religious traditions. Among many Korean religious films, Kang Daejin's work, The Way of Peace (1984) contains the life and thought of Kang Jeungsan(1871-1909), the highest god of Daesoonjinrihoe. First, the film, The Way of Peace, pays attention to the legitimacy of succession from Kang Jeungsan to Cho Jeongsan(1895-1958). Korea was beset with trouble both at home and abroad. China, Japan, Russia, and the US had the colonial desire to conquer the lands of Korea and to explore natural resources. Though the people of Eastern Learning(東學) protested government and Japanese colonialists, Jeungsan applied the principle of non-violence to the world. In order to save all the living beings of the world, he reordered the universe and renewed the harmonic relationship of human beings and their spirit. Second, The Way of Peace proposed the soteriology of peace and change to audience regardless of seekers(道人) or not. Jeungsan transformed the closed society to the open society, changed divided religions to the transcendent truth(道). He empowered the marginalized people such as women, the lowly, the elderly, and the sick, who were oppressed in the Confucian society. And he redeemed the people from the disease by healing all diseases and correcting disorders. In conclusion, The Way of Peace is a good resource of religious education by which we can overcome the religious illiteracy. The knowledge of new religious movements and Daesoonjinrihoe is necessary for us to understand the diversity of human nature. In the near future, the new images of Jeungsan should be created through multi-media and cultural contents for the new generation.

• Korean Journal of Human Ecology
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• v.5 no.1
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• pp.14-27
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• 2002

The purpose of this study is to identify the ritual dress used by the 12 religious bodies of Dankun followers to help understand the teachings of these currently operating religious groups in Korea. The findings from the survey and related literatures are used to analyze the characteristics of these ritual dresses in terms of their items, construction, form, and color. The results of the study are as follows: first, most of the religious groups of Dankun followers have established the code for ritual dresses and they are named as 'chaebok'(제복, sacrificial robes), 'yebok'(예복, ceremonial dress), 'chungbok'(정복, formal attire), 'pubbok'(법복, Buddhist formal dress), or 'tobok'(도복, Taoist garments). The official headgear is usually named as 'chaemo'(제모), 'soogun'(수건), 'moja'(모자), or 'yoogun'(유건, 儒巾). Though, there are some groups which do not use any specific names for headgear. Second, the ritual dresses of most groups are composed of the 'hanbok'(한복,韓服) or usual Western-style dress, a traditional outer wear, 'po'(포,袍), and a headgear, as a basic attire. Third, the traditional 'hanbok' is worn as a base garment and an outer wear is worn above. The different types of outer wear are used: mostly 'chaksu jueui jikyoun po'(착수주의직령포, 窄袖周衣直領袍) for men and 'kwangsu jikyoung po'(광수직령포, 廣袖直領袍) and other various styles for women. The headgear from the ancient times are worn by both men and women. Fourth, the most frequently-used color for ritual dress is white for both men and women's dress. The colors from the Yin and Yang ideology are also used in the ritual dresses. Finally, the kinds of materials are not considered as an important element for the ritual dresses.

• Journal of the Korean Society of Costume
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• v.55 no.5 s.95
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• pp.1-13
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• 2005

The results from the consideration of this are as follows. 1. Kokuryo has been the exchange foreign relationship with the Han dynasty era, from king DaiMuSin 25 years to Bojang 27 years. 2 King of Kokuryo, from The North-Wei-dynasty has been received ceremonial costumes, first-third class of China's official rank. After unification of China, Su, Dang dynasty's envoy and missionary and many commercial men and artist come from China to Kokuryo, therefore, influenced their costume habbits and behabiers from royal families costumes and common peoples costumes, without concern of that one's social position. 3. Kokuryo King's ceremonial costumes are not the same as the China. Kokuryo performed a religious service an emperor's ceremony. And the Kokuryo King's religious mind was the Budism and Daoism. So that mural painting just showing the symbolic of the king's costumes , Myunryukwanbok.

• Journal of the Korean Society of Costume
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• v.50
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• pp.33-50
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• 2000

A comparative and an analysis of the resemblance and the particularity of the women's headgear which has been developed in accordance with each of climate and historical beck ground of the Eastern Slavs: the Russians the Belarusians and the Ukrainians those are deeply influenced by the culture of costume of the Scythians which is considered as the origin of the Koreans culture of costume is presented in this study. A well-known Russian ethnographer D. K. Jelenin classifies the women's head gear of the Eastern Slavs as a platok a chepetch a shapka and a unmarried women's venetch by its structural figure. Those 4 kinds of head gears are the basic head gears of the Eastern Slavic woman. However the characteristics and the features of the head gears of the Eastern Slavic woman However the characteristics and the features of the head gears of each nations show us that they have been developed differently not only by the climatic and the geological influences but also by the influence of their historical background. Furthermore we could realize that the Eastern Slavs had classified a person's social position and a standing in family members by the head gear. The incantational and the religious meanings of the hair styles and the head gears are shown in this paper. For instance they has been considered that a married woman without a hat is a disgrace and it even affects to the harvest. Even they believed that a corn styled Russian woman's hat named "Roga" protects a mother and her baby from the evil spirit. It seems that such a ethnographical culture is caused by their own faith of Russian orthodox and a non-Christian ancient religious culture of those regions.

• English & American cultural studies
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• v.14 no.2
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• pp.287-309
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• 2014

The purpose of this paper is to critique British imperialism in Bapsi Sidhwa's Cracking India (1991) by analyzing the partition of India from the perspective of nation, religion, and women. Dubbed "Punjabi-Parsi-Indian-Pakistani," Sidhwa is in a position where she can view the partition from an objective and neutralized stance. Rather than focusing on the lives of nationally well-known political figures such as Gandhi, Nehru, or Jinnah, Sidhwa delves deep into the miserable lives of the lower classes before and after the partition. First, I analyze the process of the partition, as it is performed through the manipulation of British imperialism. By adopting the viewpoint of an 8-year-old Lenny, who is the daughter of a Parsi family, Sidhwa is able to critique both British imperialism as well as the male-dominated Indian society where the treatment of women is unthinkably harsh. Second, I focus on the tragedy of the confrontation of three religions, Hindu, Muslim, and Sikh. Religious people fight each other while they were forced to move from South to North or from North to South. I argue that the religious conflicts have much to do with political issues. Third, I want to argue that women are the major victims of the partition. Ayah, Hamida, and Papoo are victims of male-dominated India during the partition. They symbolize the feminized India, which is exploited and victimized by British Imperialism. Even though Ayah is shattered by Ice-candy-man while working as a prostitute and dancer, she decides to return to her home in India, which shows her challenge against male-dominated India as well as against British colonialism. In conclusion, Sidhwa tries to heal the suffering of the Indian women who fell victim to male-dominated Indian society by criticizing the problems of British imperialism. In addition, by dealing with the lives of silenced people, Sidhwa asks readers not to forget the historical tragedy and not to repeat the tragedy again.

• Journal of the Korean Society of Food Culture
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• v.7 no.1
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• pp.9-17
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• 1992

Indonesian dietary life in relation to tradition, customs, variety of food, condiments and spices, processing food and religious way of ceremony was studied through reference books and field trips. The result obtained are as follows: 1. Indonesian food life style has been influenced not only by foreign countries like India, China, Arab and Western countries but also religious commandments of Islamism, Hindusim and Budhism. 2. Indonesia has a wide territory and consist of many islands. Therefore, various food life style can be found in every regional areas. Modern westernized style as well as traditional style coexist together. 3. Chinese has influenced Indonesian food life as well as that of Koreans especially in soy sauce and rice cake. 4. Various type of steamed rice by adding other ingredients can be found in daily life and religious ceremony. 5. Coconut milk, raw spices, pepper are widely & exessively used in cooking and Tempe (soya bean cake) is one of the major protein sources in Indonesia. 6. In religious ceremony, SELAMATAN, various kind and shape of food with different colors symbolize the desire of those who contribute.

• Journal of the Korean Society of Clothing and Textiles
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• v.8 no.1
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• pp.85-94
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• 1984

The purpose of this study was to see if a relationship existed between the level of modesty in clothing ana clothing values of male and female university students. The difference between sex was also investigated. A questionnaire composed of Engelbrecht's 'Modesty in relation to women's dress' and Creekmore's 'Measure of eight clothing values' was administerd to 1, 100 students and the data from 888 respondents (466 male, 422 female) was analyzed by t-tests. findings were as follows : 1. There was no significant difference between male and female in the level of modesty in clothing. 2. Each score of sensory, economic. social, theoretical, and religious clothing value of male students was significantly high and exploratory, aesthetic and politicalclothing value score of female students was significantly high at the .005 level of confidence. 3. Each score of sensory economic, theoretical and religious clothing value was significantly high in Modest group and exploratory, aesthetic and political clothing value in Immodest group was significantly high at .005 level of confidence.

• Journal of Families and Better Life
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• v.22 no.4
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• pp.141-156
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• 2004

This study was intended to find out the differences of characteristics between the married women who were participating in the voluntary activities and those who were not. Based on the review of various theories on the volunteerism, the three variable groups - demographic, psychosocial and family related- were identified as the possible factors which differentiate the characteristics of those two groups. The results were as follows 1) Significant group differences were found in the age, the last child's age, education, income, sense of health, religion, the degree of religious activities, leisure satisfaction and type of leisures. 2) Married women participating in the voluntary activities showed more sociable, higher sense of responsibility to the society and more distinct feeling of social identity. 3) Family -related variables such as family function, type of family, the degree of socialization in the family and experiences and quality of contact with successful volunteers were found to be closely related to the married women's participation in the voluntary activities.

• Women's Health Nursing
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• v.4 no.1
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• pp.47-66
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• 1998

The purpose of this study is to investigate the relationship between menopausal symptoms and spiritual well-being. In order to collect the research data, 350 questionaries were sent to the middle aged women who were 40-59 years old. During the collection period, March 20, 1977-April 20, 1977, 264 questionaries were collected. The questionnaire was prepared by using other researchers' scale, such as menopausal symptom scale by Neugarton and spiritual well-being scale by Paloutzian & Ellison. The research data were analyzed by various testable methods, such as frequency, t-test or ANOVA, and Pearson's correlation. The main results of this study were as follows ; Among the general characteristic variables, some variables have statistical significancy in explaining the difference of the menopausal symptoms. Such variables include age(F=5.17, p=0.002), years get married(F=4.23, p=0.002), number of children(F=3.08, p=0.028), income level of family(F=3.07, p=0.017), life style at leisure time(F=2.47, p=0.045). Some variables related to health condition could explain the differences of the menopausal symptoms among middle aged women. current menstruation stage(F=9.82, p=0.000), current health condition(F=9.82, p=0.000), and experience being operated in the past(F=9.82, p=0.000) are related to the menopausal symptoms. Serious menopausal symptoms which could be found in this study were 'back pain and joint pains(2.6)', nervousness(2.4), and psychosomatic symptom(1.97). Spiritual well-being inquiries could be classified into two subgroups, existential and religious. The mean score of existential well-being(3.04) was higher than that of religious well-being(2.76). Relatively higher existential well-being(3.10) was found in the women who have stable menstruation cycle. The age when the menopause began was related to spiritual well-being(F=3.29, p=0.046). The correlation between menopausal symptoms and spiritual well-being was statistically significant(r=-0.133, p=0.031). Based on the above results, nursing intervention program of menopausal symptoms is recommended in order to promote the health of middle-aged women.