• Korean Journal of Human Ecology
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• v.24 no.6
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• pp.769-781
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• 2015

The purpose of this study was to examine the effects of self control and social support on the mobile phone dependence in elementary school students. The subjects were 392 children(187 boys, 205 girls) in 5, 6th grade from two elementary schools in Gyeonggi-do. The mobile phone dependence was assessed by the Mobile Phone Dependence Scale(Ko Seong-Ja, 2012), self control was measured by the Self-control Scale(Nam hyeon-mi, 1999) and social support was assessed by the Social Support Scale(Han mi hyun, 1996). Data were analyzed using descriptive statistics, t-test, Pearson correlations and hierarchical regressions. The major results of this study were as follows: First, there was no significant difference in mobile phone dependence by sex of the children. Second, children's mobile phone dependence were correlated with self control and social support. Finally, children's self control, family support and peer support significantly explained the mobile phone dependence. But peer support appeared to have negative corelation on mobile phone dependence, but appeared to have static effect in regression result by suppressor variables. So it needs to explore statistical function of suppressor variables in follow-up studies. Also research of this study indicate that self control enhancement program should be developed and parents should communicate more frankly and affectively with their children in order to prevent children's mobile phone dependence.

• Journal of the Korean Institute of Landscape Architecture
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• v.29 no.3
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• pp.61-69
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• 2001

This paper presents a case of community participatory neighborhood park design. The site, Yangji park, is located in Sandang-dong, Dongjak-gu, Seoul and the area is about 1,870m. Neighborhood park is defined as an outdoor space which is close to people´s home and is considered to be their own, because of the residents´ collective responsibility, family association, and frequent shared use. It is a place for pleasant rest area for community, sharing a sense of nature and retaining a sense of tradition and culture which is disappearing in a city. It is related to the daily life of the people near the site and becomes a place to let the community increase dialogue and understanding between people. On the other hand, participatory design is a design in which people participate in the design process. Thus people can understand the project well, present their opinions better, and reconcile conflicts between the different interests of people. This design applied a community participatory design method to design a neighborhood park. The major strategies for participatory design were ´workshop´, ´card game´, ´walking site´, ´interview´, and ´questionnaire´. Eight workshops were performed for the participation design. The major spaces and facilities elected by participants were the ´main entrance plaza´, ´entrance symbol space´, ´children´s ´playground´, ´multipurpose sport ground´, ´grass land´, ´foot-pressure area´, ´spaces symbolizing a rock mountain and an old well´, ´space for youth´, ´a pavilion´, etc. From this selection, design concept alternatives were generated by participants. The aster plan was developed from these design alternatives with the help of landscape architects. It was revised by ist visits and community discussions. People were also involved in the construction process and left their own works, such as hand prints, on the site. After construction, residents continued to maintain the park by themselves. As a result, It was found that participatory design was very effective for people´s satisfaction and sustainable park management. By involving people more in the process they developed a sense of community, a sense of ownership, and attachment to the place. In conclusion, it is suggested that we need to develop an effective people´s participation method to Korean society.

• Journal of Microbiology and Biotechnology
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• v.20 no.11
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• pp.1546-1554
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• 2010

A bacterial strain capable of producing extracellular ${\alpha}$-galactosidase was isolated from a sample of sugarcane industrial waste. Microbiological, physiological, and biochemical studies revealed that the isolate belonged to Bacillus sp. Furthermore, based on a 16S rDNA sequence analysis, the new isolate was identified as Bacillus megaterium VHM1. The production of ${\alpha}$-galactosidase was optimized based on various physical culture conditions. Guar gum and yeast extract acted as the best carbon and nitrogen sources, respectively. The optimum pH was 7.5 and the enzyme remained stable over a pH range of 5-9. The enzyme was optimally active at $55^{\circ}C$ and thermostable with a half-life of 120 min, yet lost 90% of its residual activity within 120 min at $60^{\circ}C$. One mM concentrations of $Ag^2$, $Cu^2$, and $Hg^{2+}$ strongly inhibited the ${\alpha}$-galactosidase, whereas the metal ions $Fe^2$, $Mn^{2+}$, and $Mg^{2+}$ had no effect on the ${\alpha}$-galactosidase activity, and $Zn^{2+}$, $Ni^{2+}$, and $Ca^{2+}$ reduced the enzyme activity slightly. When treated with the B. megaterium VHM1 enzyme, the flatulence-causing sugars in soymilk were completely hydrolyzed within 1.5 h.

• Journal of the Korean association of regional geographers
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• v.19 no.3
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• pp.494-513
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• 2013

In this study, a transnational social space which emerges in a rural village of the northern Vietnam called 'Korean Village' is analyzed. The immigrant women of whom the spouses are Korean were forming transnational network with family members through which frequent and active communications took place. At the same time materialistic exchanges were occurring by means of remittance. Like most rural areas where up-to-date life patterns co-exist with outdated ones, the studied region was turning into a transnational social space under the influence of indigenous locallity, culture and other economic factors. Women were found to play a virtual role as resonator in practicing the transnational activity of migration. With the migration routes getting more and more solidified, the evolution of the transnational social space and the role of resonator, the form of transnational migration which makes involved young women look like a sacrifice is ceaselessly expanding around a specific region. This is noticeable because a rural village seemingly far away from internationalization is not only becoming the transnational social space but also a stage of its evolution.

• Journal of Agricultural Extension & Community Development
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• v.16 no.2
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• pp.285-304
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• 2009

The objectives of this study were finding out some methods about development of oversea agriculture in Korea. It is a tough task that faces us now. China is a big agricultural country, most agricultural investment country and the nearest located in Korea. So this study researches on the quality of farmers and characters of rural human resources in China. In China, agriculture industry is the basic industry among national economy developments. The majority of populations in China are living in rural region. Agriculture, villages and farmers are main issues in China. From this point, An analysis of Chinese farmers' characters and qualities; general conditions of farmers' knowledge of science and technology, their education level, quality of minds and sprit, and rural public health service situation in China. The result of this study is following; First, Chinese farmers' factors that low education level, big cultural differences between cities and country sides affect the development of China's agriculture as obstruction factors. Second, Practice conditions of farmers' science knowledge and technology are low level, output of higher rural human resources, low quality of minds and sprit and problems of agricultural extension service. It is negative influenced of agriculture and farmers economic development in China. Third, unsociable culture of the peasantry influences Chinese farming in the negative ways. Also, conventional notions of family are getting weaker, it makes connection of the kinship weaken. But, Chinese think that this kind of kinship is the most important thing in their life. Fourth, in the case of situations that the farmer's sanitation and health, low level of the medical service is getting worse than before relatively. And there are a lot of discordances between a planned childbirth policy and personal recognitions. Also, lacking of nourishment makes labor productivity falling tendencies. The medical industry falls short of the standard as compared to the number of farming people. Fifth, in the peasantry's consciousness of the legal system, this causes difficulties to farmers in the market. Shortage of the legal knowledge exerts a bad influence upon rural economy.

• Korean Journal of Community Nutrition
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• v.22 no.4
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• pp.323-335
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• 2017

Objectives: The purpose of this study is to analyze the current status of nutrition education programs for multicultural families and to provide policy suggestions for improvement. Methods: In-depth interviews of a total of 21 multicultural experts were conducted; 15 people were interviewed individually, while 6 people were interviewed in groups of three. Results: In-depth interviews revealed various problems related to the operation of nutrition education programs. The causes of problems were analyzed and categorized as four factors: systemic, practical, environmental and cultural. As for the systematic factors, insufficient linkage between related organizations and duplicate performance of several projects were identified as concerns Establishment of a control tower and strengthening the linkage among the related organizations may be needed to address this concern. With regard to practical factors, the study identified that language barriers, and lack of nutritional education media and tools translated into multicultural languages were limiting factors. These limitations the development of nutrition education materials that aretranslated into multiple languages, implementation of education programs that are different from the Korean education, and by providing interpreters. As for the environmental factors, low educational level and poor nutritional knowledge of multicultural women made it difficult for them to understand the contents of the education. Demonstration, practical training and urgent education on pregnancy and childbirth nutrition were identified as needs to address these concerns. Withregard to cultural factors, food culture conflict with Korean families, and difficulties in home practices were detected as concerns. Participants in the study suggested that getting education with family and facilitation of weekend and nighttime programs health of this community. Conclusions: Further studies are needed to adopt more effective and efficient nutrition intervention to promote the healthy eating of the married immigrant women based on the study results.

• Korean Journal of Heritage: History & Science
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• v.33
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• pp.274-289
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• 2000

Koryo Dynasty has greatly effected the meat eating practice in Korea. And by focusing on this period, this paper has in vestigated how this practice influenced and effected our meat eating culture. The 'Orders to Prohibit Butchery' written on Koryo's history books were to encourage stockbreeding rather than to follow the Buddhist policy they followed. By encouraging stockbreeding, they wanted to promote the usage of cattle in farming and thus increasing agriculture industry as a whole. Nonetheless, records show that hunting was permitted to a certain degree. And this allowed the civilians to depend their meat supply from hunting and for the fire field farmers to capture wild animals that harmed their crops. Moreover, through 'Kiwujae' (Kiwujae - a shamans service to pray for rain / ritual (praying) for rain.), we could see that earlier part of Karyo's rituals and ceremonies followed the Buddhist tradition while the latter followed the Shamanism tradition. Perhaps this was the result of allowing 'meat' for the service offerings. As Shamanism could be considered as a religion that allowed 'meat', prevalence of Shamanism was promoting meat-eating at mess(after these rituals and ceremonies that offered food (meat inclusive) to their guardian or god, the civilians would dine together.). In relation, this public eating practice slowed down the progress for storage technique. Therefore, meat-eating was developed through public and mass dining rather than through the form of family or private. On this account, we can safely regard meat-eating practice as a 'public event'. On the other hand, the history of castration is not so long in Korea. And the purpose of such practice was to use the stock for farming rather than to yield high quality meat. It is known that Mongol in Koryo period has greatly influenced meat cooking in Korea. And the exemplary dish is the 'tang' (tang - kind of soup. However less creamy, clearer broth and with more ingredients than soup.). However, the tang we ate in everyday life had the same cooking method as the tang we offered for services. Moreover, since we did not use castrated animals for our offering as the Mongolians, we must not have been greatly influenced by them. But if so, perhaps the influences would have been limited to the nobility.

• Journal of Ginseng Culture
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• v.6
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• pp.35-50
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• 2024

"Culture refers to the behavioral and lifestyle patterns that a society has shared and transmitted within the community over a long period. Ginseng, frequently encountered in the daily life of Koreans through tools, crafts, folklore, and poetry, holds a deep place in the behavioral and lifestyle patterns of the Korean people. Ginseng, engraved in everyday objects, crafts, and poems, is symbolic in our culture as a representation of longevity and well-being. Ginseng elegantly depicted on ceramics serves as a symbol of longevity along with aesthetic beauty. The common inclusion of ginseng in ritual items in mountain deity beliefs, particularly represented by the 'Bullocho' (不老草) ginseng, reflects a strong belief in the mystical qualities of ginseng associated with longevity and prosperity. The incorporation of ginseng into commonly used everyday tools such as rice cakes, dining tables, decorations, matches, and fans suggests that ginseng was considered a talisman symbolizing health and longevity, kept close as a wish for good fortune. Rice cakes, often presented at ceremonies like ancestral rites, 60th-anniversary celebrations, weddings, and birthdays, had ginseng patterns carved into them as a way for our ancestors to inscribe the spirit and health-symbolizing ginseng onto the food. In family communities, ginseng patterns are frequently found on utensils related to eating, such as chopsticks, spoons, tea cups, and trays. Among the various folklore related to ginseng being passed down, the most prevalent are anecdotes illustrating its efficacy. Ginseng, gifted and exchanged as a symbol of gratitude in letters and poems, goes beyond being a mere medicinal herb to embody friendship and blessings. The symbolism of ginseng, as revealed in everyday objects, artworks, poems, and letters, can be summarized as follows: 1. In folklore and legends, ginseng symbolized filial piety offered to parents. 2. It represented gratitude sent to respected teachers and close friends. 3. Ginseng depicted on daily objects and artworks not only showcased aesthetics but also played a magical role in symbolizing longevity and well-being. Ginseng patterns on items like rice cake molds and dining tables embody the spirit of a caring community, wishing for longevity and prosperity."

• The Journal of Art Theory & Practice
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• no.8
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• pp.33-58
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• 2009

This paper examines four genre paintings on the subject of child education by Jean-Baptiste-Sim${\'{e}}$on Chardin(1699-1779). The Governess, The Diligent Mother, Saying Grace, and The Morning Toilette garnered critical attention after they were exhibited in the Salon from 1739 to 1741. After the exhibition, the paintings were made into prints and frequently sold to members of the bourgeois class in Paris. The iconographical details of Chardin's genre paintings have, thus far, been compared to Dutch genre pictures of the seventeenth century. Further, most studies conducted on Chardin's paintings focus on formal analysis rather than the historical and social contexts. Through attempting social-contextual readings of Chardin's educational series, this paper argues that the significance of Chardin's painting series of child education lies in his representation of the ideal French bourgeois family and the standard of early childhood education in the eighteenth-century French Enlightenment period. In each of the four child education paintings, Chardin depicted a mother with children in a domestic space. Even though this theme derives from traditional Dutch genre paintings in the seventeenth century, the visual motifs, the pictorial atmosphere and the painting techniques of Chardin all project the social culture of eighteenth century France. Each painting in the child education series exemplifies respectively the attire of a French gentlemen, the social view on womanhood and the education of girls, newly established table manners, and the dressing up culture in a 'toilette' in eighteenth century France. Distinct from other educational scenes in previous genre paintings, Chardin accentuated the naive and innocent characteristics of a child and exemplified the mother's warmth toward that child in her tender facial expressions and gesturing. These kinds of expressions illustrate the newly structured standard of education in the French Enlightenment period. Whereas medieval people viewed children as immature and useless, people in the eighteenth century began to recognize children for their more positive features. They compared children to a blank piece of paper (tabula rasa), which signified children's innocence, and suggested that children possess neither good nor bad virtues. This positive perspective on children slowly transformed the pedagogical methods. Teaching manuals instructed governesses and mothers to respect each child's personality rather than be strict and harsh to them. Children were also allotted more playtimes, which explains the display of various toys in the backgrounds of Chardin's series of four paintings. Concurrently, the interior, where this exemplary education was executed, alludes to the virtue of the bourgeois's moderate and thrifty daily life in eighteenth century France. While other contemporary painters preferred to depict the extravagant living space of a French bourgeoisie, Chardin portrayed a rather modest and cozy home interior. In contrast to the highly decorated living space of aristocrats, he presented the realistic, humble domestic space of a bourgeois, filled with modern household objects. In addition, the mother is exceptionally clad in working clothes instead of fashionable dresses of the moment. Fit to take care of household affairs and children, the mother represents the ideal virtues of a bourgeois family. It can be concluded that the four genre paintings of child education by Chardin articulate the new standards of juvenile education in eighteenth century France as well as the highly recognized social virtues between French bourgeois families. Thus, Chardin's series of child education would have functioned as a demonstration of the ideal living standards of the bourgeois class and their emphasis on early childhood education in the French Enlightenment period.

• Journal of Families and Better Life
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• v.4 no.1
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• pp.15-31
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• 1986

The purpose of this study is to investigate the relationship between the level of stress recognition of urban housewife and the method of coping, and to explore bow these factors are influenced by socio-demographic variables such as the age of housewife, level of education, status of employment, number of children, durations of marriage, types of family, religion and socio-economic status. The research was conducted on 431 housewives in Seoul in August, 1985. As for the measurement of the instrument, 48 item questionnaire made by investigator was used. The questionnaire was based upon modified and upplemented Holme & Rahe's SRRS and Bell's 18-item Questionnaire to be appropriate to Korean culture. Data were analyzed by percentage, frequency and mean, and verified significant difference by ANOVA and performed Spearman's correlation coefficient. The results of this study are as follows; 1) There is some similarity in distribution of the level of stress recognition of urban housewife. 2) the level of education and the durations of marriage have influence upon the level of stress recognition of urban housewife. In each area, there are differences among groups : age, level of education, durations of marriage, number of children and types of family in the area of education ; age, status of employment, and durations of marriage in the area of health; level of education, durations of marriage, number of children and socio-economic status in the area of finance; status of employment in the area of household work. 3) There are several methods in the method of coping to stress of housewife and the score of long-term coping method appears higher than that of short-term. 4) The level of education, number of children, religion and socio-economic status were variables to have influence on the method level of education, religion and socio- economic status were variables to have influence and in the long-term coping method level of education, number of children, religion, and socio-economic status were to have influence. 5) There is very low positive correlation between the level of stress recognition of urban housewife and the method of coping to stress( ρ=.10, P<.05). 6)In the relation between several variables in socio-demographic variables and the method to coping to stress, the lower the level of stress recognition there are negative correlation (ρ=-.28, P<.01) between religion and the method of coping and also negative correlation (ρ=-.16, P<.05) between number of children and the method of coping. There are positive correlation between socio-economic status and the method of coping.