• Journal of the Korea institute for structural maintenance and inspection
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• v.18 no.4
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• pp.50-58
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• 2014

Due to the cost burden of new construction, the necessity of repair and retrofitting of aged structures is sharply increasing as the domain of repair and retrofitting construction is expanding. Because of the necessity, new technologies for repair and retrofitting are continuously studied in Korea and foreign countries. Steel adhesive method, fiber reinforced plastic (FRP) surface adhesive method, and external prestressing method are used to perform the repair and retrofitting works in Korea. In order to consider a repair method using steel mesh reinforced cement mortar (SMCM), 3-point flexural member test was conducted considering repair area and layer number of SMCM. Five types of specimens including ordinary reinforced concrete (RC) specimen with dimensions of $1400{\times}500{\times}200$ (mm) were cast for testing the deflection measurement, a LVDT was installed at the top center of the specimens. Also, a steel strain gauge and a concrete strain gauge were placed at the center of the specimens. A steel strain gauge was also installed on the shear reinforcement. The 3 point flexural member test results showed that the maximum load of SMCM reinforced specimen was higher than that of basic RC specimen in all of the load-displacement curves. Also, the results showed that, when the whole lower part of the basic RC specimen was reinforced, the maximum load and strain were 1.18 and 1.37 times higher than that of the basic RC specimen, respectively. Each specimen showed a slightly different failure behavior where the difference of the results was caused by the difference in the adhesive level between SMCM and RC. Particularly, in SM-B1 specimen, SMCM spalled off during the experiment. This failure behavior showed that the adhesive performance for RC must be improved in order to utilize SMCM as repair and retrofitting material.

• The Korean Journal of Community Living Science
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• v.16 no.4
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• pp.139-157
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• 2005

In rural area, as the source of family income is related with the agriculture works, the living condition of non-farming family used to be lower except some family groups with a little higher income. In order to find out the improvement in rural life, data about the health behavior and diet habits of non-farming family were observed. This study evaluated the health behavior and diet habits of non-farming families by comparing them with those of the farming families in rural area. The survey was made by trained interviewers and a total of 1,870 subjects from 9 provinces were questioned to collect the data through sampling probability proportional to size. The non-farming families were $29.6\%$ of the total and they were with no spouse($38\%$), low number of family members(2.86), and aged husband(66.8 years) or wife(58.5 years). $83.1\%$ of the non farming families were having breakfast however, $95.1\%$ of the farming families were doing it. And the number of side dishes in non farming families was low(1-2 kinds: $17.7\%$). Out of non farming families, $47.3\%$ took no nutritional supplements and out of the farming families it was 40.8 $\%$ With regard to having snacks, $22\%$ of non-farmers had snacks daily and it was greater than that of farmers($16.6\%$). But the ratio of non-snack taking of the non-farmers($29.6\%$) was higher than that of farmers($24.5\%$). The sorts of snacks also varied and for farmers it used to be fruit and noodles and for non-farmers it was bread and milk. Instant foods were often selected by $35.6\%$ of non-farmers. Dining out with a frequency of once per month was reported in $23.2\%$ of non-farming families, but $47.6\%$ of them did not dine out at all. In case of food production for family consumption, small portion of non-farmers cultivated pepper($13.3\%$), Korean cabbage ($16.2\%$), and sesame($6.2\%$) but almost all of the farmers cultivated such crops. However, non-farmers produced soybean sprouts($0.7\%$), soybean curd($0.2\%$), and eggs($7.2\%$) and it was compared with the fact that farmers produced soybean sprouts($9.7\%$), soybean curd ($4.6\%$), and eggs($5.1\%$). Non-farmers stocked the fermented foods: Doenjang ($57.8\%$), Kochujang ($56.1\%$), Kanjang ($53.6\%$), Kimchi ($77.9\%$) and Jangajji ($37.2\%$), and this ratios were smaller than those of farmers: Doenjang ($93.6\%$), Kochujang ($92.9\%$), Kanjang ($87.9\%$), Kimchi ($97.7\%$) and Jangajji ($66.7\%$). As to health behavior of the subjects, non-farmers had less medical examinations and bathing than farmers did. Non-farmers and their wives used public bath facilities more often and it may be due to the low condition of bathing facilities. And the ratio of daily alcohol consumption was $15\%$ and it was higher than that of the farmers. Most of the spouse of the farmers did not drink($78\%$), but the wives of the non-farmers were drinking more frequently. More farmers smoked than non-farmers and $45\%$ of male farmers were smokers.

• Journal of agricultural medicine and community health
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• v.25 no.1
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• pp.11-21
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• 2000

This study was conducted to reveal the effects of musculoskeletal risk factor on farmer's syndrome. We sampled 97 farmers aged above 30 in 3 villages of Kyunggi-do. Self-administered questionnaire for general characteristics, farmer's syndrome, musculoskeletal risk factor, blood pressure, and laboratory tests were conducted. According to the score of musculoskeletal risk factor, we divide the subjects high risk group and low risk group. The most common musculoskeletal risk factor is repetitiveness, bending of waist and rapid movement in order. The prevalence of farmer's syndrome of all subjects is 28.9%. In female the prevalence of farmer's syndrome(45.2%) is higher than in male(16.4%) significantly. High musculoskeletal risk group had higher score of farmer's syndrome(5.9) than low musculoskeletal risk group(4.4). The most common symptom is lumbago(76.3%), the second was numb limb and shoulder stiffness(54.6%, 54.6%). The prevalence of numb limb and shoulder stiffness higher in high musculoskeletal risk group than low musculoskeletal risk group, but that of lumbago did not show significant differences. In linear regression, score of farmer's syndrome was related to musculoskeletal risk factor as well as gender. Blood pressure and laboratory test did not show significant differences between two groups. These results suggest that musculoskeletal risk factor would influence farmer's syndrome. Further ergonomic evaluation and intervention of farmer's works and musculoskeletal diseases are needed.

• Child Health Nursing Research
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• v.5 no.3
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• pp.292-304
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• 1999

The lengthened average span of human life by virtue of recent developments in medicine has caused the Population of elders to increase. The development of modern industrial society has transformed family structure from the large family system to that of a nuclear family. Due to the shift in family structure, the problem of support for the aged has surfaced as a nursing problem as well as a social problem. With regard to this problem, this study aims to investigate the adolescent's understanding of elders and aging. By identifying their understanding and classifying their attitude patterns, this study will help the nursing assessment of the support of elders in the family. This study employed Q-methodology and the research was conducted from December 1998 to May 1999. One method of the research included deep interviews with elders, those who are in their 50's. 40's or 30's. and the adolescent. 183 Q-Populations taken from literary works such as poems or novels were also formed as another method. Finally. 36 Q-cards were made after consultation with Professors of the nursing department. The subjects of the P- sample were 30 high sohoolboys/girls - who were in first, second, and third years. The result showed that 3 factors provided an explanation for 59.14% of the whole variables: the first factor, 41.37%; the second factor. 11.49%, and the third factor. 6.28%. These three factors were analyzed and categorized as three types. Twenty subjects out of the 30 were included in Type 1: Respecting Elders. The statements which showed the most positive consent were as follows: 'The declining age is a perfect time to prosper completing a worthy life' ; 'Getting old. one needs financial stability' and 'Elders wish the best for their children' The statements showing the most negative response were as follows: 'It is better to die than to live as an older person' ; 'Elders are insignificant' ; and 'Getting old is the worst unhappiness that tortures human.' Four subjects were included in Type 2. Resenting Elders. The statements which showed the most positive consent were as follows: 'Aging is a process of dying that nobody can escape from'. 'Elders should be concerned about his health and try to maintain their health' ; and 'When you set older. you regret about the life in the Past.' The statements showing the most negative response were as follows: 'When You get older. You should stand aloof greed and worldly things' 'When You got older, You become generous and gentle' ; and 'When You set he gets old. You change to become a comfortable and warm person.' Six out of 30 subject were included in Type 3 Caring Elders. The statements which showed the most positive consent were as follows: 'Elders should be concerned about his health and try to maintain their health' ; 'Elders wish the best for their children' ; and 'Elders deserve to be treated with filial respects.' The statements showing the most negative response were as follows 'Elders are insignificant' ; 'Elders have freedom and plenty of free time.' and 'Elders are alienated form and drove out of the society.' The above-mentioned results show that most adolescents in Korea recognize aging as the time of fruition and development: it is a time of benefiting and giving back to society. Aging can also be seen as a time of generosity and magnanimity and the time of respect and favorable treatment from society. despite the change of modern society and the ostensible transformation of a family system. Their recognition seems deeply rooted in the traditional confucian values and the dual family system which is Peculiar especially to the Korea - one which maintains both the superficial form of nuclear family and the substantial mode of the enlarged family system. In sum, many Korean adolescents attribute the meaning of the elderly and aging to the type of the respect with the elderly and the type of the elderly's caretaking.

• (The)Study of the Eastern Classic
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• no.49
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• pp.109-136
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• 2012

'Old man' or 'old age' was not the parts of academic discipline in the Joseon era but Yeoheon put it in the philosophical 'problematization' of the learning of the Confucianism. He was argued that the old man or old age is not merely biological decline but it has the goal to achieve. The completion of self is the meaning and end of the life throughout the subjective realization and procedure of attaining the goal step by step. Well-aged old man is affirming the getting old and making the positive changing of old life time in his one sake. This essay is showing the Yeoheon's thought of old aging as the self-realizing well-ageing. Next, it is argued that the predicament of old age or old man is not just social welfare or biological aspects but it is serious philosophical problems. If it was just social or biological aspects then it is just a social phenomenon to approach the view of scientists. However, this is not only life and death and flux of time and relativities but also it is problematizing the self-identification subjectivities. Obviously, it is the significant that the old and or old age is fundamentally philosophical subject rather than social or biological materials. In the third chapter, we are dealing with the views of the life and death of Yeoheon. He was insisted that quite interesting opinion that is the all the lives in the universe include himself is 'a wayfarer'. It looks like a time traveler in the universe; we are just one who stays in a body for awhile. When we follow him, we are living in this universe in a time (disposable) but the same theorem is applying to the whole universe as well myriad creatures. Therefore, man has a job to do as an entity of the universe. Yeoheon was called it is the business as a job and we have to do the Dao till you end. The fourth, Yeoheon was suggested that the old man has his work and business. There are two kind of works for an old man, the former is self control as an old age that is call the old man's job and the latter is staying with the Dao that is called the old man's business. According to Yeoheon, man has charged to realize the law of the universe that means we are the moral entity; therefore we are business to complete ourselves. Old age is decline of physical activities rather than vigorous, therefore, we have to follow our body and self-affirmation of declination is the Dao. The final, Yeoheon was advised that the old man better saved in the current of the Dao, because the physical function is declining but the shining Dao is within the mind in the body. It is motivation of the self-dignity of old man and one who recognizes the work to do even in the old body that he will be the significant among all the society not a lonely old man anymore. Old aging is biological twilight but the considerable real size expertise and self-affirmation is the Dao of old age. We are meditating nowadays in Yeoheon's philosophical context on old man or old aging. By him, the old age is man of dignity as long as he realizes in his Dao through the business and self-affirmation.